C^AS  JOSJJLYIT 


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UVU  AUaA^I)UA/11 


Faiths  of  Famous  Men 

IN  THEIR  OWN  WORDS, 


COMPRISING 

RELIGIOUS  VIEWS  OF  THE    MOST  DISTINGUISHED   SCIEN- 
TISTS,  STATESMEN,  EDUCATORS,  PHILOSOPHERS, 
THEOLOGIANS,  LITERARY  MEN,  SOLDIERS, 
BUSINESS  MEN,  LIBERAL  THINK- 
ERS,   AND   OTHERS. 


COMPILED  AND  EDITED  BY 


JOHN  KENYON  KILBOURN,  D.D. 


A  man' s  religion  is  the  chief  fact  with  regard  to  him  . 

Great  men  are  too  often  unknown,  or  what  is  worse,  7nisknown. 

—  Carlyle. 


ALPHABETICALLY  ARRANGED. 


PHILADELPHIA: 
HENRY  T.  COATES  &  CO. 

1900. 


/ 


Copyright,  1900,  by  HENRY  T.  COAXES  &  CO. 


% 


r^U, 


EDITOR'S  PREFACE. 


The  labor  which  this  volume  represents  has  been  performed 
in  the  interest  of  Truth.  The  sayings  of  noted  men  have  been 
so  frequently  distorted  by  bigoted  writers  that  the  only  way 
to  reach  a  true  version  of  their  real  beliefs  is  to  go  back  to  the 
men  themselves.  Fairness  demands  that  they  be  judged 
from  the  words  of  their  own  mouths.  The  question  is  not 
what  others  say  that  they  have  said,  but  what  they  them- 
selves have  actually  said.  The  editor  believes  that  the  delib- 
erate declarations  presented  in  this  book  more  correctly 
express  the  sober  second  thoughts  of  the  men  whose  names 
they  bear,  and  more  truthfully  represent  what  their  authors 
really  were  and  are,  than  many  other  statements  made  in  the 
heat  of  the  moment,  and  probably  repented  of  many  times 
thereafter. 

This  volume  is  also  presented  in  the  interest  of  Toleration. 
Too  frequently  in  the  past  has  fanaticism  not  only  seen  and 
exhibited  the  ill  side  of  great  and  good  men,  but  it  has  rep- 
resented that  to  be  the  only  side.  The  editor  of  this  book 
finds  that  many  men  who  have  been  almost  universally  re- 
garded as  "  hard  and  bad  "  have  in  their  serious  moments 
given  expression  to  thoughts  which  in  truth  and  brilliancy 
rival  the  sayings  of  those  men  whom  the  world  has  wor- 
shiped and  the  church  has  canonized.  It  is  but  honest  that 
these  should  be  brought  to  light.  At  the  risk  of  bringing  to- 
gether strange  bed-fellows,  the  editor  has  here  placed  side  by 
side  the  best  thoughts  on  the  subjects  under  consideration 

(iii) 


iv  EDITOirs  PREFACE. 

— wherever  found  ;  and  he  is  (juite  sure  that  an  examination 
of  the  work  will  show  that  he  has  not  paused  to  inquire 
whether  the  writer  or  speaker  were  of  his  own  tribe  or  tongue. 
It  will  readily  be  seen — and  Ji  noteworthy  fact  it  is — that 
there  is  much  common  ground  upon  which  the  vast  majority 
of  the  world's  serious  thinkers  may  stand  ;  and  if  we  do  not 
view  certain  aliens  with  too  critical  an  eye,  we  shall  find 
them  more  like  our  people  than  we  have  thought. 

In  the  arrangement  of  the  contents  of  the  work,  the  editor 
has  had  an  eye  to  such  order  as  w^ould  make  the  book  of  the 
most  practical  value  to  the  student  and  to  the  general  reader. 

By  way  of  explanation  it  may  be  here  stated  that  certain 
articles  which  hardly  seem  apropos  to  the  subject "  Creation  " 
of  Part  II.,  have  been  inserted  under  that  head,  because  they 
have  been  written  by  or  concern  certain  scientific  scholars 
who  have  contributed  extensively  to  the  subject  of  creation, 
or  of  evolution,  which  is  closely  allied  to  the  same. 

In  many  cases,  as  the  work  has  proceeded,  the  editor  has 
had  the  assistance  of  the  writers  themselves,  in  making  a  se- 
lection from  23ublished  writings  that  should  represent  their 
views.  This  was  done  by  the  late  Dr.  Richard  Salter  Storrs, 
Dr.  Newell  D  wight  Hillis,  Dr.  Russell  H.  Con  well.  Bishop 
Cyrus  D.  Foss  and  others,  whose  courtesy  is  hereby  grate- 
fully acknowledged. 

John  Kenyon  Kilboukn. 

I'HiLADKLPHiA,  September,  1900. 


CONTENTS 


(I.  God, 

II.  Creation, 

III.  The  Bible, 

I\'.  Christ, 

y.  Immortality,  . 

Vl.  The  Millennium 

VII.  The  Intermediate 

VIII.  The  Resurrection 

IX.  Heaven,    . 

X.  Index. 


State, 


PAGE 

I 

40 
100 
170 
238 
260 
301 

343 

367 


i 


FAITHS  OF  FAMOUS  MEN 


PART  I. 

GOD 


ABBOTT OLD    DEFINITION    IN    NEW    DRESS. 

We  are  coming  to  think  of  God  as  dwelling  in  nature  as 
the  spirit  dwells  in  the  body.  Not  that  God  and  nature 
are  identical ;  He  transcends  nature  as  I  transcend  my  body, 
and  am  more  than  my  body. — Lyman  Abbott,  The  Evolution 
of  Christianity,  p.  1 10. 

Alexander's  theism  in  a  nut-shell. 

God  is  the  common  Father  of  us  all,  but  more  especially 
of  the  best  of  us. — Plutarch^s  Lives. 

ARNOLD  (mATTHEW)  ENDS  WHERE  HE  BEGAN. 

The  true  God  is  and  must  pre-eminently  be  the  God  of  the 
Bible,  the  Eternal  who  makes  for  righteousness,  from  whom 
Jesus  came  forth,  and  whose  Spirit  governs  the  course  of 
humanity. — Literature  and  Dogma.     (Conclusion.) 

Augustine's  extensive  search  for  god. 

I  asked  the  earth,  and  it  answered,  "I  am  not  He;"  and 
whatsoever  are  therein  made  the  same  confession.  I  asked 
the  sea  and  the  things  therein,  and  they  replied,  "  We  are 
not  thy  God;  seek  higher."  I  asked  the  air  with  its  in- 
habitants ;  it  answered,  "  I  am  not  thy  God."  I  asked  the 
heavens — the  sun,  moon  and  stars.  "  Neither,"  they  said, 
"  are  we  the  God  whom  thou  seekest."  And  I  answered  unto 

1 


2  FAITHS  OF  FAMOUS  MEN. 

all  the-S!e,"Ye  have  told  mo  that  ye  are  not  He;  tell  me 
roinotlrir.fT  about  Him.'"  And  with  a  loud  voice  they  ex- 
claimed, "He  made  us." — Confessions,  Bk.  X.,  Ch.  VIII. 


^ 


BACON THE    SHALLOWNESS    OF    ATHEISM. 


A  little  natural  pliilosophy,  and  the  first  entrance  into  it, 
doth  dispose  the  opinion  to  atheism ;  but  .  .  .  much  natural 
philosophy,  and  wading  deep  into  it,  will  bring  about  men's 
minds  to  religion.  .  .  .  Against  atheists  the  very  savages 
take  part  with  the  very  subtlest  philosophers.  ...  I  would 
rather  believe  all  the  fables  in  the  Koran  (etc.)  than  that 
this  universal  frame  is  without  a  Mind. — Lord  Bacon,  E'.s.sa^/s. 

BEECHER  VERSUS  THE  FOOL's  CREED. 

The  atheistic  view — that  this  world  needs  no  God,  that  it 
has  in  itself  provision  for  all  the  phenomena  that  have  taken 
place — instead  of  simplifying  matters  and  relieving  us, 
makes  matters  still  more  difficult  to  comprehend.  Atheism 
taxes  credulity  a  great  deal  more  than  even  the  most  super- 
stitious notions  do.  No  man  can  believe  that  things  happen 
of  themselves.  There  is  a  force  prior  to  an  effect ;  and  that 
fact  is  wrought  into  the — I  had  almost  said — common-sense 
of  mankind. — Henry  Ward  Beecher,  Sermon  on  Divine  Provi- 
dence and  Design. 

BISMARCK    LOYAL    TO    KING    OF    KINGS. 

If  I  were  not  a  Christian,  I  would  not  .  .  .  serve  the  king 
another  hour.  Why  should  I  incessantly  worry  myself  and 
labor  in  this  world,  exposing  myself  to  embarrassments, 
annoyances  and  evil  treatment,  if  I  did  not  feel  bound  to  do 
my  duty  on  behalf  of  God  ?  If  I  did  not  believe  in  a  divine 
ordinance  which  destined  this  nation  to  become  good  and 
great,  I  would  never  have  taken  to  the  diplomatic  trade,  or, 
having  done  so,  I  would  long  since  have  given  it  up.  I 
know  not  whence  I  derive  my  sense  of  duty  but  from  God. — 
Spoken  during  Franco- German  War. 


GOD. 


BLACKSTONE CORRECT  IDEAS  ABOUT  GOD. 

Just  ideas  of  the  moral  attributes  of  a  Supreme  Being  and 
a  firm  persuasion  that  He  will  finally  compensate  every 
action  of  human  life — these  are  the  foundations  of  judicial 
oaths  that  call  God  to  witness  the  truth  of  those  facts  which 
perhaps  may  be  known  only  to  Him  and  the  party  attesting. 
All  moral  evidence,  therefore,  all  confidence  in  human  ve- 
racity, must  be  weakened  by  apostasy  and  overthrown  by 
total  infidelity. — Commentary  on  the  Laws  of  England. 

bolingbroke's  free  thought  is  theistical. 

In  his  biography  entitled  BolingbroJie,  a  Historical 
Study,  J.  C.  Collins  says  of  him  (p.  185)  :  "His  philosophy 
.  .  .  may  be  briefly  summarized : — "  There  lives  and 
works,  self-existent  and  indivisible,  one  God  of  the  universe 
.  .  .  (having)  infinite  wisdom  coincident  with  infinite 
benevolence.  .  .  .  The  voice  of  God  speaks  in  the  harmony 
of  the  universe.  One  of  the  most  striking  proofs  of  that 
harmony  lies  in  a  sort  of  fundamental  connection  between 
the  idea  of  God  and  the  reason  of  man,  and  it  is  this  bond 
which  ennobles  morality  into  something  more  than  a  con- 
ventional code."  (On  p.  181  we  have  the  closing  scene  of  his 
life :)  His  sufi'erings  (from  cancer)  were  dreadful.  He  bore 
them  with  heroic  fortitude,  and  he  took  his  farewell  of  one  of 
his  few  friends  whom  fortune  had  spared  to  him,  with  senti- 
ments not  unworthy  of  that  sublime  religion  which  he  had 
long  rejected.  .  .  . :  ''  God,  who  placed  me  here,  will  do  what 
He  pleases  with  me  hereafter,  and  He  knows  best  what  to  do. 
May  He  bless  you.''  These  are  the  last  recorded  words  of 
Bolingbroke.     On  December  12,  1751,  he  was  no  more. 

bradlaugh  will  not  be  a  "fool." 

I  do  not  stand  here  to  prove  that  there  is  no  God.  If  I 
should  undertake  to  prove  such  a  proposition,  I  should  de- 
serve the  ill  words  of  the  oft-quoted  Psalmist  applied  to  those 
who  say,  "  There  is  no  God."  I  do  not  say  that  there  is  no 
God. — Charles  Bradlaugh,  His  Life  and  Works,  Vol.  I.,  p.  210. 
This  statement  Mr.  Bradlaugh  made,  in  varying  words,  over 


4  FAITHS  OF  FAMOUS  MEN. 

and  over  again. — A  Record   ...  by  His  Daughter,  Hypatia 
Bradliugh  Bonner,  Ibid.,  Vol.  I.,  p.  87. 

r.KOOKS    (bishop) ROOFING    A    SUN-DIAL. 

Many  of  us  who  call  ourselves  theists  are  like  the  savages 
wlio,  in  their  desire  to  honor  the  wonderful  sun-dial  which 
liad  been  given  to  them,  built  a  roof  over  it !  Break  down 
the  roof!    Let  God  in  on  your  life. — Sermons,  Vol.  II.,  p.  160. 

browning's  gems  cOxXCerning  deity. 

I  find  first,  writ  down  for  very  A  B  C  of  fact : 
Li  the  beginning  God  made  heaven  and  earth. 

What  I  call  God,  and  fools  call  Nature. 

God's  in  His  heaven  ;  all's  right  with  the  world. 

BROWNING    (mRS.) THE    CHILD's    GOD. 

They  say  that  God  lives  very  high  ! 

But  if  you  look  above  the  pines 

You  cannot  see  our  God.     And  why  ? 

And  if  you  dig  down  in  the  mines 

You  never  see  Him  in  the  gold, 

Though  from  Him  all  that's  glory  shines. 

God  is  so  good,  He  wears  a  fold 

Of  heaven  and  earth  across  His  face — 

Like  secrets  kept,  for  love,  untold. 

But  still  I  feci  that  His  embrace 

Slides  down  by  thrills  through  all  things  made, 

Through  sight  and  sound  of  every  place  : 

As  if  my  tender  mother  laid 

On  my  shut  lips  her  kisses'  pressure, 

Half  waking  me  at  night,  and  said  : 

Who  kiss'd  you  through  the  dark,  dear  guesser? 

BROWNING    (mRS.) ATHEIST    IN    MOURNING. 

"There  is  no  God,"  the  foolish  saith, 
But  none,  "  There  is  no  sorrow  ;" 
And  Nature  oft  the  cry  of  Faitli 
In  bitter  need  will  borrow  : 
Eyes  which  the  preacher  could  not  school 


GOD.  5 

By  wayside  graves  are  raised  ; 
And  lips  say,  "God  be  j)ltiful," 
WIk)  ne'er  said,  "God  be  praised." 

—  Tbid. 

bruce's  idea  of  pantheism. 
The  God  of  Pantheism  is  not,  like  the  God  of  Deism,  out- 
side the  world,  but  within  it,  its  life  and  soul,  present  in 
everything  that  is  or  that  lives  ;  in  the  leaves  of  the  trees  and 
in  every  blade  of  grass;  in  the  bee  and  the  bird,  endowing 
them  w^ith  skill  to  build  their  cell  or  nest;  in  man,  inspiring 
him  with  lofty  thoughts  and  noble  purposes. — A.  B.  Bruce, 
Apologetics,  pp.  79,  80. 

Bruno's  idea  of  immanence. 
A  Spirit  exists  in  all  things  ;  and  no  body  is  so  small  but 
that  it  contains  a  part  of  the  Divine  Substance  by  which  it 
is  animated. 

BRYANT    TO    A    WATER-FOWL. 
There  is  a  Power  whose  care 
Teaches  thy  way  along  that  pathless  coast, 
The  desert  and  the  illimitable  air. 
Lone,  wandering,  but  not  lost. 

He  who  from  zone  to  zone 
Guides  through  the  boundless  air  thy  certain  flight, 
In  the  long  way  that  I  must  tread  alone 
Will  lead  my  steps  aright. 

burr's  devout  astronomers. 
Belief  in  the  existence  of  a  Supreme  Being  has  been  sub- 
stantially universal  in  all  nations  and  in  all  ages.  .  .  .  The 
great  founders  of  our  modern  astronomy  were  religious  men. 
Copernicus,  Kepler,  and,  above  all,  Sir  Isaac  Newton,  who 
may  be  said  to  have  fairly  unlocked  the  heavens  to  us,  were 
all  men  to  whom  Science  was  the  handmaid  of  Devotion,  who 
loved  to  "  think  the  thoughts  of  God  after  him,"  and  to  whom 
the  great  charm  of  astronomical  study  wns  the  fact  tliat  "  the 
heavens  declare  the  glory  of  God,  and  tlie  hrmament  showeth 
his  handiwork." — E.  F.  Burr,  in  Ad  Fidem. 


6  FAITHS  OF  FAMOUS  MEN. 

carlyle's  picture  of  god's  cathedral. 
Neither  say  that  thou  liast  now  no  symbol  of  the  God- 
like. Is  not  God's  universe  a  symbol  of  the  Godlike  ?  Is  not 
immensity  a  temple  ?  Is  not  man's  history  and  men's  history 
a  perpetual  evangel?  Listen,  and  for  organ-music  thou  wilt 
ever,  as  of  old,  hear  the  morning  stars  sing  together. — Sartor 
Resm'tus,  p.  175. 

CARLYLE GOD    IN    THE    BUSINESS    WORLD. 

Capital  and  labor  never  can  or  will  agree  until  both  decide 
on  doing  their  work  faithfully  throughout,  and  like  men  of 
conscience  and  honor  whose  highest  aim  is  to  behave  like  faith- 
ful citizens  of  the  universe  and  obey  the  eternal  commandments 
of  Almighty  God  who  made  them.  (Concerning  this  advice 
R.  H.  Hutton  comments  thus :)  Mr.  Carlyle  has  mended  his 
religious  faith  since  he  last  described  the  damnable  condition 
of  the  world  in  which  he  is  compelled  to  live,  and  in  his 
letter  to  Sir  Joseph  Whitworth  on  the  relations  of  capital  and 
labor  he  speaks  of  Almighty  God  with  a  pious  simplicity 
which  is  a  surprise  and  a  pleasure,  after  those  *'  Abysses  "  and 
"  Eternities  "  and  other  ornate  vaguenesses  and  paraj^hrastic 
plurals  of  his  middle  period.  ...  It  is  to  my  mind  a  most 
satisfactory  thing  to  find  Mr.  Carlyle  in  his  old  age  dismiss- 
ing the  "  Immensities  "  and  the  '^  Eternities  "  altogether,  and 
coming  back  to  the  simple  advice  to  the  people  ...  to  pray 
to  God  that  they  may  do  their  work  well.     (1874.) 

CARLYLE's    DEFINITION    OF    PRAYER. 

What  I  myself  practically  in  a  half-articulate  way  believe 
on  it,  I  will  try  to  express  for  you  :  Prayer  is  and  remains 
always  a  native  and  deepest  impulse  of  the  soul  of  man,  and, 
if  correctly  gone  about,  is  of  the  very  highest  benefit — nay, 
one  might  say  indispensability — to  every  man  aiming  mor- 
ally high  in  this  world.  No  prayer  means  no  religion,  or  at 
least  only  a  dumb  and  lamed  one.  .  .  .  Prayer  is  the  aspiration 
of  our  poor,  struggling,  heavy-laden  soul  toward  its  Eternal 
Father.  .  .  .  Prayer  is  a  turning  of  one's  soul,  in  heroic  rever- 
ence, in  infinite  desire  and  endeavor,  toward  the  Highest,  the 


GOD.  7 

All-Excellent,  Omnipotent,  Supreme.  The  modern  hero, 
therefore,  ought  never  to  give  up  prayer. — Letter  to  young 
George  A.  Duncan^  June  9,  1870. 

CARLVLE THE    SECRET    OF    THE    UNIVERSE. 

He  who  discerns  nothing  but  mechanism  in  the  universe 
has  in  the  fatalest  way  missed  the  secret  of  the  universe 
altogether.  .  .  .  This  seems  to  me  the  most  brutal  error  that 
men  could  fall  into.  It  is  not  true.  A  man  who  thinks  so 
will  think  wrong  about  all  things  in  the  world ;  this  original 
sin  will  vitiate  all  other  conclusions  that  he  can  form.  .  .  . 
The  man,  I  say,  is  become  spiritually  a  paralytic  man.  .  .  .  For 
the  world's  sake  and  our  own  we  will  rejoice  greatly  that 
Mechanical  Atheism,  etc.,  with  all  their  poison  dews,  are 
going,  and  as  good  as  gone. — Hero  Worship. 

CARUS  EVOLVES  IDEA  OF  SUPERPERSOXALITY. 

My  own  God  conception  has  developed  from  the  traditional 
Protestant  God  idea,  and  has  been  modified  under  the  influ- 
ence of  science,  passing  through  a  period  of  outspoken  atheism, 
until  it  was  transformed  into  .  .  .  the  doctrine  of  the  super- 
personal  God.  ...  I  have  come  to  the  conclusion  .  .  .  that 
the  superpersonal  God,  the  God  of  science,  the  eternal  norm 
of  truth  and  righteousness,  is  God  indeed  ;  He  alone  is  God. 
—Paul  Cams,  The  Monist,  July,  1899. 

CHALMERS    PITIES    THE    ATHEIST. 

I  pity  one  who  can  gaze  upon  the  grandeur  and  glory  of 
the  natural  universe  and  behold  not  the  touches  of  the  fino^er 
of  Him  v/ho  is  over  all.  I  do  commiserate  the  condition  of 
the  unbeliever  who  can  gaze  upon  the  unfading  and  im- 
perishable sky  spread  out  so  magnificently  above  him,  and 
say  that  all  this  is  the  work  of  chance !  In  him  the  Godlike 
gift  of  intellect  is  debased.  .  .  .  What  to  him  is  the  revela- 
tion from  on  liigh  but  a  sealed  book  ?  While  standing  on 
the  footstool  of  Omnipotence  and  gazing  upon  the  throne  of 
Jehovah,  he  shuts  his  intellect  to  the  light  of  reason. 


8  FAITHS  OF  FAMOUS  MEN. 

CHAPMAN (iOD's    WIDE-OPEN     DOOR. 

A  3'ounGjgirl  who  had  run  away  from  lioinc  was  living  a  life 
of  sin,  and  her  niotlier  wanted  a  friend  to  find  lier  daughter. 
This  friend  took  a  number  of  photographs  of  the  mother  and 
wrote  beneath  tlie  sweet  faee  these  words  :  Come  Back.  Then 
he  took  those  pictures  down  into  the  haunts  of  sin  and  into 
the  mission  stations,  and  left  them  there.  Not  long  after  this 
the  daughter  was  going  into  a  place  of  sin,  and  there  she  saw 
the  face  of  her  mother.  The  tears  ran  down  her  face  so  that 
at  first  she  could  not  see  the  words  beneath  ;  but  she  brushed 
away  the  tears  and  looked,  and  there  they  were:  Come  Back. 
She  went  to  her  old  home,  and  when  she  put  her  hand  on 
the  latch,  the  door  was  open,  and  when  she  stepped  in,  her 
mother,  with  her  arms  about  her,  said,  "  My  dear  child,  the 
door  has  never  been  fastened  since  you  went  away."  The 
door  of  God's  great  heart  of  love  has  never  been  closed 
against  his  sinning  and  erring  children  ;  it  is  wide  open. — J. 
Wilbur  Chapman,  The  Northfield  Year  Book,  p.  277. 

CHILD    (l.     M.) THREE    PRIMEVAL    IDEAS. 

With  regard  to  three  primeval  ideas,  there  is  observable 
similarity  among  all  ages  and  all  nations.  They  have  all 
conceived  of  One  Supreme  Being  who  created  and  sustains 
all  things ;  they  have  all  believed  that  man  has  within  his 
body  a  soul  which  shares  the  immortality  of  the  Eternal 
Source  of  Being  whence  it  was  derived ;  and  a  natural  sense 
of  justice,  the  basis  of  all  other  laws,  early  dawned  upon  all 
human  minds. — Lydia  Maria  Child,  Aqnrations  of  the  World, 
Introduction. 

CHILD    (l.    M.) god's    RESIDENCE. 

Ideas  of  how  or  where  the  Divine  Being  exists  were  vague, 
and  so  tliey  remain  unto  tlie  present  day.  All  people  on 
eartli  from  the  bcgiiniing  of  time  have  l)een  "  feeling  after 
God,  if  haply  they  miglit  find  him,"  and  still  we  are  obliged 
to  ask,  as  Job  did  many  centuries  ago,  ''  Canst  thou  by  search- 
ing find  out  God?" — I  bid. 


GOD.  9 

CHILD    (l.   M.)    defines    PANTHEISM  THUS. 

The  earliest  and  most  prevalent  idea  seems  to  have  been 
Pantheism,  which  means  God  in  all  things.  More  strictly 
defined,  it  means  that  God  is  the  Soul  of  the  Universe,  and 
the  universe  is  His  form;  that  the  smallest  creature  and  the 
minutest  particle  exist  by  having  within  them  a  living  prin- 
ciple which  is  a  portion  of  the  Universal  Soul ;  that  every 
object  that  we  see  was  originally  in  the  Divine  Mind,  and 
could  not  otherwise  have  come  into  existence,  as  no  machine 
could  be  made  without  first  being  an  idea  in  some  human 
mind. — Ibid. 

CHRISTLIEB   FINDS    NO    GODLESS   NATION. 

We  have  found,  down  to  the  present  day,  in  all  nations, 
even  the  most  degraded,  some  conception  or  other  of  a 
Higher  Being.  .  .  .  It  has  been  said,  not  Avithout  reason,  that 
atheism  never  really  existed  as  a  full  conviction  in  any  hu- 
man breast.  .  .  .  That  any  one  should  consciously  and  con- 
scientiously make  this  idle  notion  his  permanent  conviction, 
and  that  he  should  not  venerate  aught  as  the  Divine  Power, 
this  is  difficult  to  believe. — Modern  Doubt  and  Christian  Beliefs 
p.  140,  ff. 

CICERO THE   CONSENT    OF   ALL   NATIONS. 

In  everything  the  consent  of  all  nations  is  to  be  accounted 
the  law  of  nature,  and  to  resist  it  is  to  resist  the  voice  of 
God. 

CICERO    SEES    GOD    AMONG   SAVAGES. 

There  is  no  people  so  wild  and  savage  as  not  to  have  be- 
lieved in  a  God,  though  they  have  been  unacquainted  with 
His  nature. 

CLARKE  (j.  F.) A  POOR  SLAVe's  PRAVER. 

0  Lord,  I  do  not  know  Thee  very  well,  but  I  believe  that 
Thou  art  a  good  master,  and  I  want  to  be  a  good  servant.  O 
Master,  show  me  how  to  do  right.  Help  me,  0  Lord,  to-day, 
not  to  be  angry,  nor  idle,  not  to  tell  any  lies,  but  to  be  faitli- 
ful  in  everything.     If  I  am  beaten  or  ill-used  unjustly,  help 


lO  FAITHS  OF  FAMOUS  MEN. 

me  to  bear  it,  as  the  good  Master  Jesus  bore  it  patiently 
when  they  beat  Him. — James  Freeman  Clarke,  Common  Sense 
in  Religion,  p.  67. 

CLEVELAND  (mISS) MAD  ASTRONOMERS. 

'^  He  who  perceives,  as  did  Auguste  Comte,  that  "  the  heavens 
declare  no  other  glory  than  that  of  Hipparchus,  of  Kepler, 
of  Newton  et.  a/.," — he  who  gazes  on  the  midnight  heavens, 
who  beholds  the  order  of  their  march  with  its  marvel  and  its 
mystery,  and  who  interprets  not  their  hieroglyph  upon  the 
scrolls  of  space  into  the  plain  handwriting  of  Divinity — he 
who,  in  the  music  of  the  spheres,  discerns  not  that  the  theme 
of  this  celestial  opera  in  infinite  refrain  is  God,  God,  God,  he 
indeed  is  mad. — Rose  Cleveland's  book,  George  Eliot's  Poetry 
and  Other  Studies,  p.  67. 

COLERIDGE    AND    HIS   BLIND   OWL. 

Forth  from  his  dark  and  lonely  hiding-place, 
Portentous  sight  !— the  owlet  Atheism, 
Sailing  on  obscene  wings  athwart  the  noon, 
Drops  his  blue-fringed  lids,  and  holds  them  close, 
And  hooting  at  the  glorious  sun  in  heaven, 
Cries  out,  ''  Where  is  it  ?" 

COLYER    ON    STONING    THE    BLIND. 

I  have  no  stones  to  throw  at  Atheism,  any  more  than  I 
have  stones  to  throw  at  blindness.  It  can  never  be  more 
than  a  very  sore  and  sad  limitation ;  not  an  institution,  but 
a  destitution.  This  Anglo-Saxon  nature  is  not  good  soil  for 
it;  no  argument  can  make  it  take  hold  and  grow  in  us,  any 
more  than  arguments  can  make  roses  take  hold  and  grow  in 
Aberdeen  granite. 

CONFUCIUS'S    FOLLOWERS    WORSHIP    GOD. 

Five  thousand  years  ago  the  Chinese  were  monotheists. 
.  .  .  The  original  monotheism  .  .  .  remains  in  the  state 
worship  of  to-day.  .  .  .  The  fathers  of  the  nation  .  .  . 
figured  the  visible  heaven  as  the  one  thing  illimitable. 
Then  there  arose  the  idea  of  God  .  .  .  symbolized  by  the 


GOT).  1 1 

figure  of  this  visible  sky.  Their  name  for  this  idea  of 
God,  conceived  of  as  a  personal  being,  was  Ti.  .  .  . 
The  emperor,  representing  all  the  millions  of  his  sub- 
jects, gives  in  it  (the  service  of  incense)  solemn  expression 
of  their  obligations  to  God,  and  of  their  purpose  Cthe  pur- 
pose of  himself  and  his  royal  line)  to  rule  so  as  to  secure  the 
objects  intended  by  him  in  the  institution  of  government. 
Such  is  my  idea  of  the  highest  acts  of  worship  in  the  re- 
ligion of  China. — James  Legge. 

COWPER   SEES    god's    WHEELING    THRONE.   ^ 

In  the  vast  and  the  minute  we  see 

The  unambiguous  footsteps  of  the  God 

Who  gives  its  lustre  to  an  insect's  wing, 

And  Avheels  His  throne  upon  the  whirling  worlds. 

Crosby's  conception  of  god. 

We  can  have  no  conception  of  God  himself,  except  as  in  f^\ 
time  and  space. — Madison  Peters' s   The  Great  Hereafter^  p.   ^ 
389. 

CURTIS    HAS    MANKIND    WITH    HIM AND    GOD. 

I  firmly  believe  that  God  exists,  and  that  He  has  made  a 
revelation  to  mankind.  ...  The  difi'erent  divisions  of  man- 
kind may  difi^er  in  regard  to  some  of  the  attributes  of  the 
Deity,  .  .  .  but  common  to  them  all  is  a  belief  in  God  as  the^  V 
Supreme  Being,  who  is  self-existing  and  eternal,  by  whose 
will  all  things  and  all  other  beings  were  created. — George 
Ticknor  Curtis,  Creation  or  Evolution^  Pref ,  p.  ix.,  and  p.  5. 

CURTIS' S    LONELINESS    IN    THE    UNIVERSE. 

This  yearning  for  an  infinite  Father,  this  feeling  of  loneli-^ 
ness  in  the  universe  without  the  idea  of  God,  is  certainly  an 
important  moral  factor  in  the  question  of  probabilitv. — Ibid., 
p.  6.  - 

DERZHAVIN's    RUSSIAN    ODE. 

I  am,  O  God,  and  surely  Thou  must  he  ! 

Thou  art !  directing,  guiding  all.  Thou  art ! 
Direct  my  understanding,  then,  to  Tiiee  ; 

Control  my  spirit,  guide  my  wandering  lieart. 


W 


1 2  FA  ITJIS  O  F  FA  MO  US  MEN. 

niCK    l-INDS    A    UXIVKRSAT.    CREED. 

Among  tlic  numerous  and  diversified  tribes  tliat  are  scattered 
over  tlie  different  regions  of  the  earth,  that  agree  in  scarcely 
any  other  sentiment  or  article  of  religious  belief,  we  find  tlie 
most  perfect  harmony  in  their  recognition  of  a  Supreme  In- 
telligence, and  in  their  belief  that  the  soul  survives  the  dis- 
solution of  its  mortal  frame. 

DIDEROT  SAYS    EXTEND    YOUR    GODHEAD. 

Madmen !  (he  shouted  to  the  French  ecclesiastics)  tear 
down  the  walls  that  imprison  your  ideas !  Extend  your 
Godhead  !  Confess  that  He  is  everywhere,  or  deny  that  He 
is  at  all ! 

DIDEROT   HEARS    GOD    SPEAK    HEBREW. 

Walking  one  day  in  the  fields  with  a  friend,  Diderot 
plucked  an  ear  of  corn  and  fell  "  a-musing  "  over  it.  "  What 
are  you  doing?"  asked  the  friend.  "Listening,"  was  the 
reply.  "  Who  is  speaking  to  you  ?"  "  God."  "  Well,  what 
does  He  say?"  "  He  speaks  in  Hebrew.  The  heart  compre- 
hends, but  the  understanding  is  at  fault." 

d'iSRAELI's    LOTHAIR   SAVED    FROM    ATHEISM. 

"  I  wish  that  I  could  assure  myself  of  the  personality  of  the 
Creator,''  said  Lothair  ;  "  I  cling  to  that,  but  they  say  that  it 
is  unphilosophical  !"  "In  what  sense,"  asked  the  Syrian; 
"is  it  more  unphilosophical  to  believe  in  a  personal  God, 
omnipotent  and  omniscient,  than  in  natural  forces,  uncon- 
^scious  and  irresistible?  Is  it  unphilosophical  to  combine 
power  with  intellect  ?" 

DRUMMOND THE   SOUL'S    FEELERS. 

The  protoplasm  in  man  has  a  capacity  for  God.  In  this 
lies  its  receptivity.  The  chamber  is  ready  to  receive  the  new 
life.  The  Guest  is  expected,  and,  till  He  comes,  is  missed. 
Till  then  the  soul  longs  and  yearns,  wastes  and  pines,  waving 
its  tentacles  piteously  in  the  empty  air,  feeling  after  God.  It 
is  now  agreed  that  the  universal  language  of  the  human  soul 


X 


GOD.  13 

has  always  been,  "  I  perish  with  hunger." — Natural  Law  in 
the  Spiritual  World,  p.  300. 

EDISON THE    ENGINEER    OF  THE   UNIVERSE. 

Chemistry  undoubtedly  proves  the  existence  of  a  Supreme 
Intelligence.  No  one  can  study  that  science,  and  see  the 
wonderful  way  in  which  certain  elements  combine  with  the 
nicety  of  the  most  delicate  machine  ever  devised,  and  not 
come  to  the  inevitable  conclusion  that  there  is  a  big  engineer 
who  is  running  this  universe.  After  years  of  watching  the 
processes  of  nature,  I  no  more  doubt  the  existence  of  an  In- 
telligence that  is  running  things  than  I  do  the  existence  of 
mjsdl—The  (Philadelphia)  Press,  July  16,  1899. 

^  EMERSON god's    PERPETUAL    PANORAMA. 

One  might  think  that  the  atmosphere  was  made  transpar- 
ent with  this  design  :  to  give  to  man,  in  the  heavenly  bodies, 
the  perpetual  presence  of  the  sublime.  If  the  stars  should 
appear  one  night  in  1000  years,  how  men  would  believe  and 
adore,  and  preserve  for  many  generations  the  remembrance 
of  the  city  of  God  which  had  been  shown  !  But  every  night 
come  out  these  envoys  of  beauty,  and  light  the  universe  with 
their  admonishing  smile.  The  stars  awaken  a  certain  rever- 
ence because,  though  always  present,  they  are  inaccessible. — 
Nature,  p.  1. 

FARRAGUT   WRITES    TO    HIS    SON    ABOUT    GOD. 

The  same  great  God  who  has  thus  far  preserved  me  will 
still  preside  over  my  destiny.  It  is  our  place  to  submit  pa-  ^ 
tiently  to  His  will,  and  do  our  duty.  Our  lives  are  always 
in  the  hands  of  a  Supreme  Ruler.  Pray  to  God  to  give  you 
good  understanding  and  keep  you  from  evil  and  protect  you 
from  harm.  ...  I  sliall  go  to  church  to-morrow  and  try  to 
return  suitable  thanks  for  the  many  blessings  bestowed  upon 
me. 

FIELD THE    EVERYWHERENESS   OF    GOD. 

(H.  M.  Field  at  Religious  Parliament.)  It  has  been  my 
fortune  to  travel  in  many  lands,  and  I  have  not  been  in  any 


1 4  FAITHS  OF  FAMO  US  MEN. 

part  of  the  world  so  dark  but  that  I  have  found  some  rays 
of  light,  some  proofs  that  the  God  who  is  our  Father  has 
been  there,  and  that  the  temples  which  are  reared  in  many 
religions  resound  Avitli  sincere  worship  to  Him.  I  have 
found  that  "  God  has  not  left  Himself  without  witness  "  in 
any  of  the  dark  climes  or  religions  of  this  world. 

FISKE   FINDS   INFINITY    IN    FINITV. 

If  we  would  fain  learn  something  of  the  Infinite,  we  must 
not  sit  idly  repeating  the  formulas  of  other  men  and  other 
days,  but  must  gird  up  our  loins  anew  and  diligently  explore 
on  every  side  that  finite  realm  through  which  still  shines  the 
glory  of  an  ever-present  God  for  those  who  have  eyes  to  see 
and  ears  to  hear. — Excursions  of  an  Krolationist  (Dedicatory 
page). 

FISKE's    PORTRAIT  OF  THE    GREEK   GOD. 

They  (the  Greek  Christians  as  represented  by  Clement  of 
Alexandria,  Origen,  and  Athanasius)  regarded  Deity  as  im- 
manent in  the  universe,  and  eternally  operating  through 
natural  laws.  In  their  view,  God  is  not  a  localizable  person- 
ality, remote  from  the  world,  and  acting  upon  it  only  by 
means  of  occasional  portent  and  prodigy  ;  nor  is  the  world  a 
lifeless  machine  working  after  some  pre-ordained  method, 
and  only  feeling  the  presence  of  God  in  so  far  as  he  now  and 
then  sees  fit  to  interfe_re.,_^,^.^On  the  contrary,  God  is  the 
"ever-present  life  of  the  world ;  it  is  through  him  that  all 
things  exist  from  moment  to  moment,  and  the  natural  se- 
quence of  events  is  a  perpetual  revelation  of  the  Divine  wis- 
dom and  goodness. 

FOSS    VERSUS    THE    AGNOSTICS'    UNKNOWABLE. 

The  truth  of  a  personal  God  is  the  underlying  bed-rock 
of  the  whole  Bible,  and  the  fundamental  conception  of  all 
religious  belief;  moreover,  it  is  the  great  and  manifestly-felt 
need  of  philosophy  and  of  the  human  heart.  .  .  ,  And  yet 
agnostics  speak  of  Him  as  "  the  Unknowable,"  thus  going,  in 
their  impertinent  assumption  of  universal  knowledge,  lower 
than  their  cousins  in  ancient  Athens,  who  did  erect  altars  "  to 


GOD.  15 

the  Unknown  God,"  but  who  never  thought  of  speaking  of 
Him  as  "  the  Unknowable."  David  lias  drawn  their  picture 
to  the  life.  Far  be  it  from  me  to  speak  a  single  severe  word 
concerning  an}^  honest  and  pained  and  seeking  doubter. 
But  as  to  these  all-knowing  and  confidently-asserting  doubt- 
ers, I  think  that  David  has  made  their  photograph  when  he 
says,  *'  The  fool  hath  said  in  his  heart :  There  is  no  God,"  as 
'though  only  a  fool  could  say  it,  and  he  in  his  heart  only. 
And  then  he  finishes  the  picture  by  saying,  "  They  are  cor- 
rupt ;  they  have  done  abominable  works." — C.  D.  Foss 
(Bishop),  General  Conference  Sermon,  May  20,  1888. 

franklin's  faith  as  to  fundamentals. 

I  have  never  doubted  the  existence  of  the  Deity  ;  that  He 
made  the  world  and  governs  it  by  his  Providence  ;  that  the 
most  acceptable  service  of  God  is  doing  good  to  man  ;  that 
our  souls  are  immortal ;  and  that  all  crime  will  be  punished 
and  virtue  rewarded  either  here  or  hereafter. — Fisher's  The 
True  Benjamin  Franklin. 


GLADDEN  S    KNOWLEDGE   OF   THE   UNKNOWN    GOD. 

The  Unknown  Cause  of  the  universe  is  himself  a  Spirit, 
whose  Word  is  perfect  truth,  whose  nature  is  perfect  right- 
eousness, Avhose  law  is  perfect  love. — Burning  Questions,  p. 
243. 

goethe's  god  hiding  behind  nature. 

The  persuasion  that  a  great,  producing,  regulating  and 
conducting  Being  conceals  himself,  as  it  were,  behind  Nature, 
to  make  himself  comprehensible  to  us, — such  a  conviction 
forces  itself  upon  every  one.  .  .  . 

No  !  such  a  God  my  worship  may  not  win 
Who  lets  the  workl  about  his  finger  spin, 
A  thing  extern  ;  my  God  must  rule  within, 
And  whom  I  own  for  Father,  God,  Creator, 
Hold  nature  in  himself,  himself  in  nature  ; 
And,  in  his  kindly  arms  embraced,  the  whole 
Doth  live  and  move  by  his  pervading  soul. 


1 6  FAITHS  OF  FAMOUS  MEN. 

GRANT   ON    SWEARING    AND   SAYING    GRACE. 

(Memoirs.)  I  am  not  aware  of  ever  having  used  a  profane 
expletive  in  my  life.  .  .  .  (Addrossino;  Chaplain  Crane.) 
Chaplain,  if  it  is  agreeable  to  your  views,  I  should  be  glad  to 
have  you  ask  a  blessing  every  time  we  sit  down  to  eat. 

GUTHRIE THE    PARENTHOOD    OF    GOD. 

How  great  that  Being  who  forms  every  bud  on  every  tree, 
and  every  infant  in  the  womb  ;  who  feeds  each  crawling 
w^orm  with  a  parent's  care,  and  watches  like  a  mother  over  the 
insect  that  sleeps  away  the  night  in  the  bosom  of  a  flower; 
who  throws  open  the  golden  gates  of  day,  and  draws  around 
a  sleeping  world  the  dusky  curtains  of  the  night ;  who  meas"- 
ures  out  the  drops  of  every  shower,  the  whirling  snowflakes, 
and  the  sands  of  every  man's  eventful  life ;  who  determines 
alike  the  fall  of  a  sparrow  and  the  fate  of  a  kingdom ! 

HALL    (jOHn) THE    PERSONALITY    OF    GOD. 

There  are  those  who  give  out  the  notion  that  what  we  call 
Deity  is  "  the  Power  that  worketh  for  righteousness."  There 
is  being  suggested  something  that  sounds  like  pantheism. 
There  are  powers  in  the  world :  gravitation,  electricity,  etc., 
but  one  could  not  look  to  any  one  of  these  as  to  a  friend  who 
could  say,  "  I  have  loved  thee  with  an  everlasting  love." — 
(In  Gaston  Church,  Philadelphia,  January  27,  1898.) 

HALL    (jOHN) HOW    CAN    GOD    BE     KNOWN  ? 

How  do  we  know  God  ?  There  is  an  innate  knowledge  of 
Him.  We  are  so  made  as  to  feel  Him,  as  it  were.  It  is  one 
of  the  intuitions  or  first  truths  of  the  mind.  This  knowl- 
edge is  universal,  as  proved  by  history,  observation,  and 
Scripture.  Conscience  works  in  some  way  everywhere.  Men 
have  everywhere  a  sense  of  dependence  on  some  higher  Being, 
and  of  responsibility  to  Him. — Questions  of  the  Day,  p.  77. 

HARE    CALLS    ATHEISM    A    VACUUM. 

There  is  no  being  eloquent  for  atheism.  In  that  exhausted 
receiver  the  mind  cannot  use  its  wings — the  clearest  proof 
that  it  is  out  of  its  element. 


GOD.  17 

HARRIS    (gEORGe) AN    ABSENTEE    GOD. 

The  idea  of  God  to  which  Science  may  properly  object  is 
the  idea  of  a  God  who  stands  outside,  an  absentee  God, 
interfering  now  and  then  to  repair  the  machinery. 

HEINE    BELIEVES    IN    HIS    BOYHOOD's    GOD. 

Ah,  my  child,  while  I  was  yet  a  little  boy,  while  I  sate  upon 
my  mother's  knee,  I  believed  in  God  the  Father,  who  rules 
up  there  in  heaven,  good  and  great ;  who  created  the  beauti- 
ful earth  and  the  beautiful  men  and  women  thereon ;  who 
ordained  for  the  sun,  moon  and  stars  their  courses. — Hein- 
rich  Heine.     (See  also  Heine  in  Part  IV.,  seq.) 

henson  will  not  argue  with  a  fool. 

With  an  atheist,  if  there  be  such,  of  which  I  have  doubts, 
I  would  have  no  contention  ;  for  such  a  man  who,  in  the 
midst  of  such  a  universe,  can  turn  away  from  it  all  and  say, 
in  his  heart,  "  There  is  no  God,"  is  simply  a  poor  fool,  upon 
whom  all  argument  would  be  wasted. — P.  S.  Henson. 

HERSCHEL GOD    AND    GRAVITY. 

It  is  but  reasonable  to  regard  the  force  of  gravitation  as 
the  direct  or  indirect  result  of  a  will  or  consciousness  exist- 
ing somewhere. 

HiLLis — Christ's  picture  of  god. 

Christ's  thought  of  God  was  that  of  a  being  clothed  with 
matchless  simplicity  and  beauty.  He  affirmed  that  God  is 
man's  Father,  who  made  His  earthly  child  in  His  own  image ; 
that  man  is  a  miniature  of  the  Divine  Being  ;  that  what  rea- 
son and  judgment  and  memory  and  love  are  in  the  small  in 
man,  they  are  in  the  large  in  the  great  God.  ...  Christ 
revealed  God  as  the  world's  great  burden-bearer,  full  of  an 
exquisite  kindness  and  sympathy  ;  that  what  He  was  through 
thirty-three  years,  God  is  through  all  the  ages ;  that  what  He 
was  to  publican  and  sinner  in  Bethlehem,  God  is  for  all 
maimed  and  wrecked  hearts  in  all  worlds;  that  no  human 
tear  falls  but  that  God  feels  it ;  that  no  human  blow  smites 

2 


1 8  FA  TTITS  0  F  FAMO  US  MFN. 

tlie  sufTering  licart  but  that  God  slirinks  and  suffers;  that 
witli  wistful  longing  lie  follows  the  publican  and  the  prodi- 
gal, waiting  for  the  hour  when  He  may  recover  the  youth  to 
liis  integrity,  or  lead  the  man  grown  gray  in  sin  back  to  his 
Father's  house.— N.  D.  Ilillis,  Extract  First  Brooklyn  Ser- 
mon, The  N.  Y.  Observer,  The  Literary  Digest,  Feb.  18,  1899. 

HIRSCH    (rabbi) THE    GOD    OF    ALL. 

{ki  Religious  Parliament.)  The  day  of  national  religions 
is  past.  The  God  of  the  universe  speaks  to  all  mankind. 
He  is  not  the  God  of  Israel  alone.  .  .  .  God's  revelation  is 
continuous,  not  confined  to  tables  of  stone  or  sacred  parch- 
ment.    He  speaks  to-day  to  those  that  would  hear  Him. 

HODGE THE    IMPOSSIBILITY    OF    ATHEISM. 

Atheism  itself  is  purely  negative.  It  simply  denies  what 
Theism  asserts.  The  proof  of  theism  is  therefore  the  refuta- 
tion of  atheism.  "  Atheist "  is  a  term  of  reproach.  Few  men 
are  willing  to  call  themselves  or  to  allow  others  to  call  them 
by  that  name.  Hume,  we  know,  resented  it.  The  ques- 
tion has  often  been  discussed  whether  atheism  is  possible. 
If  the  question  be  whether  a  man  can  emancipate  himself 
from  a  conviction  that  there  is  a  personal  Being  to  whom  he 
is  responsible,  it  must  be  answered  in  the  negative.  .  .  . 
The  "  speculative  atheist ' '  lives  with  the  abiding  conviction 
that  there  is  a  God  to  whom  he  must  render  an  account. — 
Sys.  Theol,  I.,  240,  241. 

Horace's  ode  to  the  all-supreme. 

AVlio  guides  below  and  rules  above, 
The  great  Dispenser  and  the  mighty  king ; 
Than  He  none  greater,  next  Him  none 
•  That  can  be,  is,  or  was  : 

Supreme  He  singly  fills  the  throne. 

HUME THE  AUTHOR  OF  "  NATURE'S  FRAME." 

(Talks  while  taking  evening  walk.)  No  one  can  look  up 
at  that  sky  without  feeling  that  it  must  have  been  jDut  in 


GOD.  19 

order  by  an  intelligent  Being.     The  whole  frame  of  nature 
bespeaks  an  intelligent  Author. 

IXGERSOLL    NO    ATHEIST    (fIELD'S    LETTEr). 

(Dr.  Field  writes :)  You  do  not  absolutely  deny  the  exist- 
ence of  a  Creative  Power,  for  that  would  be  to  assume  a  knowl- 
edge which  no  human  being  can  possess.  This,  I  must  do 
you  the  justice  to  say,  you  do  not  affirn. —  The  N.  Ainer.  Review^ 
Aug.,  1887,  and  in  The  Evangelist.  (In  his  Lectures  IngersoU 
says  :)  There  may  be  some  Being  beneath  whose  wing  the 
universe  exists,  and  whose  every  thought  is  a  glittering  star. 

INGERSOLL WHEN    THE    ORBS    "WERE    FASHIONED." 

This  world  is  but  a  speck  in  the  shining,  glittering  universe 
of  existence.  The  telescope,  in  reading  the  infinite  leaves  of 
the  heavens,  has  ascertained  that  light  travels  192,000  miles 
per  second,  and  would  require  millions  of  years  to  come  from 
some  of  the  stars  to  this  earth.  Yet  the  beams  of  those  stars 
mingle  in  our  atmosphere ;  so  that  if  those  distant  orbs  were 
fashioned  when  this  earth  began,  we  must  have  been  whirl- 
ing in  space  not  6000,  but  many  millions  of  years. 

JACOBI THE    MOTHERHOOD    OF    GOD. 

Naturally  as  the  new-born  draws  nourishment  from  its 
mother's  breast,  so  the  heart  of  man  takes  hold  on  God  in 
surrounding  nature. 

JOHNSON THE    PASSING    OF    ATHEISM. 

Skepticism  no  longer  says,  "  There  is  no  God."  Science 
now  joins  with  Scripture  in  leaving  that  bold,  arrogant, 
monstrous  assertion  to  the  fool.  We  have  gotten  away  from 
open,  avowed  atheism.  Blank  and  utter  denial  of  God's 
existence  is  too  much  for  modern  doubt. — Herrick  Johnson, 
Christianity's  Challenge,  \).  5. 

KANT    VERSUS    THE    ABYSS    OF    NOTHING. 

Everywhere  we  see  a  chain  of  effects  and  causes,  of  ends 
and  means ;  and  since  nothing  has  come  of  itself  into  the 


20  FAITHS  OF  FAMOUS  MEN. 

state  in  which  it  is,  it  always  thus  indicates,  farther  back, 
another  thing  as  its  cause,  wliicli  renders  necessary  exactly 
the  same  farther  inquiry ;  so  that  in  such  a  way  the  great 
whole  must  sink  into  the  abyss  of  nothing,  if  we  did  not 
admit  of  something,  of  itself  originally  and  independently 
external  to  this  infinite  contingent,  wliich  maintained  it,  and, 
as  the  cause  of  its  origin,  secured  its  duration. 

KANT    IS    STRUCK    BY    TWO    THINGS. 

■  Amidst  all  my  doubts  and  speculations,  there  are  two 
,  things  which  always  strike  me  with  awe— the  starry  firma- 
(^    ment  above  me,  and  the  moral  law  within  me. 

KENT    TELLS    US    ABOUT    THE    LAWS. 

Human  laws  labor  under  great  imperfections.  They  ex- 
tend to  external  actions  only.  They  cannot  reach  the  secret 
crimes  which  are  committed  without  any  witness  save  the 
all-seeing  eye  of  that  Being  whose  presence  is  everywhere, 
and  whose  laws  reach  the  hidden  recesses  of  vice,  and  carry 
their  sanctions  to  the  thoughts  and  intents  of  the  heart. 

KINGSLEY    NOTES    GOD'S    ORTHODOXY. 
God's  orthodoxy  is  truth. 

Kipling's  recessional  (extract). 

God  of  our  fathers,  known  of  old — 
Lord  of  our  far-flung  battle-line — 

Beneath  whose  awful  Hand  we  hold 
Dominion  over  palm  and  pine — 

Lord  God  of  Hosts,  be  with  us  yet, 

Lest  we  forget — Lest  we  forget. 

LINCOLN    WOULD    BE    ON    GOD's    SIDE. 

"  I  hope,  Mr.  President,  that  God  is  on  our  side,"  said  a 
member  of  a  visiting  clerical  delegation  ;  to  which  the  Presi- 
dent replied,  "  I  have  not  concerned  myself  about  that  ques- 
tion ;"  adding,  after  the  shock  of  surprise  had  been  well 
effected,  "  but  I  have  been  very  solicitous  that  we  should  be 
on  God's  side." — Banks,  from  Abbott,  The  Union  Gospel  News. 


f 


GOB.  21 

LIVINGSTONE GOD    IN    AFRICA. 

Dr.  Livingstone  says  that  all  the  newly-discovered  tribes 
in  the  interior  of  Africa  "  liave  clear  ideas  of  the  Supreme 
God.  There  is  no  necessity  for  telling  the  most  degraded  of  f^^L 
the  people  of  the  existence  of  God,  or  of  a  future  state,  for 
lese  facts  are  universally  admitted." — L.  T.  Townsend,  The 
God-Man,  p.  87. 


LOCKE MATHEMATICAL    MORALS. 

The  idea  of  a  Supreme  Being,  infinite  in  power,  goodness        ] 
and  wisdom,  whose  workmanship  we  are,  and  upon  whom 
we  depend;   and  the  idea  of  ourselves  as  understanding,        I 
rational  beings,  would,   I   suppose,    if  rightly   considered,       / 
afford  such  foundations  of  our  duty  as  might  place  morality       I 
among  the  sciences  capable  of  demonstration,  wherein,  by      / 
necessary  consequences  as  incontestible  as  those  of  mathe-     j 
matics,  the  measure  of  right  and  wrong  might  be  made  ouj^       I 

LORIMER THE    FACE    IN    THE    WATER. 

The  universality  of  the  idea  (of  the  existence  of  God)  evi- 
dently cannot  be  satisfactorily  refuted ;  and  if  it  is  estab- 
lished, it  proves  that  it  is  intuitive,  and  its  intuitiveness 
proves  that  it  is  the  counterpart  of  reality ;  just  as  the  re- 
flection of  a  face  in  the  water  is  a  sufficient  evidence  that  the 
face  is  not  an  illusion. — Isms,  p.  46. 

LORIMER THE    SOUL's    ORIGINAL    FURNITURE. 

If  it  (the  idea  of  the  existence  of  God)  is  interwoven  with 
the  mind,  if  it  is  j^art  of  the  soul's  original  furniture,  it  is 
folly  to  talk  of  its  having  been  evolved,  and  equal  folly  to 
doubt  that  it  is  God's  own  appointed  witness  to  the  truth  of 
His  existence. — Ibid.,  p.  46. 

LOWELL god's    UNLIKENESS    TO    A    CANDLE. 

O  Power,  more  near  my  life  than  life  itself  .  .  . 
If  sometimes  I  must  hear  good  men  debate 
Of  other  witness  of  Thyself  than  Thou, 
As  if  there  needed  any  hel})  of  ours 


22  FAITHS  OF  FAMOUS  MEN. 

To  nurse  Thy  flick' ring  life,  that  else  must  cease, 
lilown  out,  as  'twere  a  candle,  by  men's  breath, 
My  soul  shall  not  be  taken  in  their  snare. 
To  change  her  inward  surety  for  their  doubt 
Mutll'd  from  sight  in  formal  robes  of  proof. 

— Poems,  p.  404. 

LOWELL    TO    THE    GOD    OF    OUR    FATHERS. 

God  of  our  fathers,  Thou  who  wast, 
Art,  and  shalt  be  !  when  the  eye-wise  who  flout 
Thy  secret  presence  shall  be  lost 
;  In  the  great  light  that  dazzles  them  to  doubt, 

We  who  believe  Life's  bases  rest 
Beyond  the  probe  of  chemic  test. 
Still,  like  our  fathers,  feel  Thee  near. 

— Atlantic  Monthly,  Dec,  1876. 

LUTHARDT GOD's    ACQUAINTANCES    EVERYWHERE. 

No  people  is  without  a  consciousness  of  God.  The  negroes 
of  Africa,  the  wild  Indians  of  America,  have  all  been  ac- 
quainted with  a  higher  Being.  Nations  and  tribes  are 
capable  of  sinking  to  almost  animal  savageness  and  stu- 
pidity; but  this  is  a  degenerate,  not  a  natural  condition; 
and  even  then  the  notion  of  a  God  is  not  entirely  obliter- 
ated.— Fundamental  Truths,  p.  41. 

MACDONALD    IS    A    PART    OF    GOD'S    ALLNESS. 

Thou  art  the  only  One,  the  All  in  all  ; 
Yet  when  my  soul  on  Thee  doth  call 
And  Thou  dost  answer  out  of  everywhere, 
I  in  Thy  allness  have  my  perfect  share. 

Mahomet's  story — the  gods  that  set. 

(See  The  Koran.)  When  Abraham  set  out  on  his  travels, 
he  was  insufficiently  acquainted  with  religious  truth.  He 
saw  the  star  of  the  evening,  and  he  said  to  his  followers, 
"This  is  my  God !"  But  the  star  went  down,  and  Abraham 
exclaimed,  "  I  care  not  for  any  gods  that  set!"  When  the 
moon  arose,  he  said,  "  This  is  my  God  !"  But  the  moon,  too, 
went  down.     Then   the   sun   arose,  and    he   saluted   it  as 


GOD.  23 

Divine ;  but  the  wheeling  sky  carried  the  king  of  day  behind 
the  flaming  pines  of  the  west.  And  Abraham,  in  the  holy 
twilight,  turning  his  face  toward  the  assenting  azure,  said  to 
his  people,  "I  give  myself  to  Him  who  is  .  .  .  the  Father  of 
the  stars  and  moon  and  sun,  and  who  never  sets,  because  He 
is  the  Eternal  Noon  !" 

MEYER GOD     LOVE    AND    MOTHER    LOVE. 

Never  be  afraid  of  God  unless  you  are  sinning  against 
Him ;  always  believe  that  behind  what  seems  difficult  and 
mysterious  there  is  a  heart  as  true  and  tender  as  the  heart 
of  the  sweetest,  gentlest  woman  that  ever  pressed  her  child 
to  her  bosom.  Nay,  all  the  love  in  all  women's  hearts  to- 
gether, compared  to  the  love  of  His  heart,  is  as  a  glow- 
worm's torch  compared  to  the  sun  at  noon-tide. — F.  B.  Meyer, 
The  Northfield  Year  Booh,  p.  296. 

MEYER COLLIDING    WITH    GOD. 

When  George  Stephenson  was  trying  to  pass  his  bill  for 
railways  in  England,  a  peer  said  to  him,  "Suppose  that  a 
cow  were  to  get  on  the  line  when  one  of  j^our  new-fangled 
engines  was  on  the  road?"  "So  much  the  worse  for  the 
coo!'^  said  he.  If  you  get  into  collision  with  God,  it  is  so 
much  the  worse  for  you. — F.  B.  Meyer,  Ibid.,  p.  36. 

MILL THE    EXPRESSION    "  LAW    OF    NATURE." 

The  expression  "  law  of  nature  "  is  generally  employed  by 
scientific  men  with  a  sort  of  tacit  reference  to  the  original 
sense  of  the  word  "law,"  namely :  the  expression  of  the 
will  of  a  superior — the  superior,  in  this  instance,  being  the 
Ruler  of  the  universe. — J.  S.  Mill. 

MILL THE  REAL  RULER  OF  THE  UNIVERSE. 

It  cannot  be  questioned  that  tlie  undoubting  belief  of  the 
existence  of  a  Being  who  realizes  our  own  best  ideas  of  per- 
fection, and  of  our  being  in  the  hands  of  tliat  Being  as  the 
Ruler  of  the  universe,  gives  an  increase  of  power  to  these 
feelings  (aspirations  toward  goodness)  beyond  what  they  can 


24  FAITHS  OF  FAMOUS  MEN. 

receive  from  reference  to  a  merely  ideal  conception. — J.  S. 
Mill  on  ''  Theism." 

mill's  denouncement  of  agnosticism. 
My  opinion  of  this  doctrine, — namely,  that  nothing  can  be 
known  or  understood  of  moral  attributes  in  a  Supreme 
Being, — in  whatever  way  presented,  is  that  it  is  simply  the 
most  pernicious  doctrine  now  current,  and  the  question 
which  it  involves  is,  beyond  all  others  which  now  engage 
speculative  minds,  the  decisive  one  between  good  and  evil  in 
the  Christian  world. 

mozoomdar — A  pagan's  picture  of  god. 

(Address  at  the  Parliament  of  Religions.)  God  is  infinite ; 
what  limit  is  there  in  His  wisdom  or  His  righteousness  ?  All 
the  Scriptures  sing  of  His  glory ;  all  the  prophets  ...  de- 
clare His  majesty ;  all  the  martyrs  have  reddened  the  world 
with  their  blood,  in  order  that  His  holiness  might  be  known. 
God  is  the  one  infinite  good ;  .  .  .  the  eternal,  .  .  .  the  in- 
spirer  of  mankind.  .  .  .  Nature  is  God's  abode.  He  did 
not  create  it  and  leave  it  to  itself,  but  He  lives  in  every  par- 
ticle of  its  great  structure.  .  ,  .  Neither  in  Scripture,  nor  in 
nature,  nor  in  prophet,  is  the  Spirit  of  God  realized  in  His 
fullness,  but  in  man's  soul ;  and  there  alone  is  the  purpose  of 
God  fully  revealed.  .  .  .  The  Love  of  God  repeats  itself 
century  after  century  in  the  pious  of  every  race ;  the  Love 
of  Man  makes  all  mankind  its  kindred. 

MtJLLER    (max) THE    HEAVEN-FATHER. 

We  have  in  the  Veda  the  invocations  Dyas-pitar,  the 
Greek  Zeuspater,  the  Latin  Jupiter ;  and  that  means  in  all 
three  languages  what  it  meant  before  these  three  languages 
were  torn  asunder, — it  means  the  Heaven-Father. 

NAPOLEON    ASKS    "WHO    MADE    ALL    THAT?" 

His  (Napoleon's)  savans,  Bourrienne  tells  us,  in  that  voy- 
age to  Egypt,  were  one  evening  busily  occupied  arguing  that 
there  could  be  no  God.     They  had  proved  it  to  their  satisfac- 


GOD.  25 

tion,  by  all  manner  of  logic.  Napoleon,  looking  up  into  the 
stars,  answers,  "  Very  ingenious.  Messieurs ;  but  who  made 
all  that?"  The  atheistic  logic  runs  off  from  him  like  water. 
The  great  Fact  stares  him  in  the  face :  "  Who  made  all 
that?"— Carlyle  in  Hero  Worship,  p.  219. 

NEWTON    STATES    A    LITTLE    SCHOLIUM. 

This  most  beautiful  system  of  the  sun,  j^lanets  and  comets 
could  only  proceed  from  the  counsel  and  dominion  of  an  in- 
telligent and  powerful  Being.  And  if  the  fixed  stars  are  the 
centres  of  ot^ier  like  systems,  these,  being  formed  by  the  like 
wise  counsel,  must  be  all  subject  to  the  dominion  of  the 
One.  .  .  .  Atheism  is  so  senseless  and  odious  to  mankind 
that  it  never  had  many  professors. 

NICHOLSON    (bishop) PANTHEISM'S    PREVALENCE. 

No  form  of  religious  error  is  more  dominant  now  than  .  .  . 
pantheism.  This  is  the  identification  of  God  with  His  uni- 
verse, and  especially  with  man.  The  German  philosophical 
spirit  has  spread  extensively  through  England  and  this 
country,  saying  that  God  is  only  a  sort  of  power  pervading 
the  universe  which  awakens  to  consciousness  in  man.  That 
is  pantheism,  and  that  pervades  our  literature.  Browning's 
poems  are  full  of  it.  Tennyson  is  tinctured  with  it  in  some 
places.  It  puzzles  you  to  know  exactly  what  he  does  mean. 
Carlyle  shows  a  similar  tendency. — Bishop  Nicholson  of  the 
Reformed  Episcopal  Church,  in  The  (Philadelphia)  Press, 
July  10,  1899. 

PAINE    SAYS    THAT    NOTHING    MADE     ITSELF. 

I  know  that  I  did  not  make  myself,  and  yet  I  have  an 
existence.  .  .  .  Every  man  is  an  evidence  to  himself  that  he 
did  not  make  himself;  neither  could  his  father  make  him- 
self, nor  his  grandfather,  nor  any  of  his  race  ;  neither  could 
any  tree,  plant  or  animal  make  itself;  and  it  is  the  convic- 
tion arising  from  this  evidence  that  carries  us  on,  as  it  were 
by  necessity,  to  the  belief  of  a  first  cause  eternally  existing, 
of  a  nature  totally  different  from  any  material  existence  that 


26  FAITHS  OF  FAMO  US  MEN. 

we  know  of,  iind  by  the  power  of  which  all  things  exist ;  and 
this  first  cause  man  calls  God.— T.  Paine,  The  Age  of  Reason, 
pp.  31,  33. 

PAINE GOD,    THE    MIGHTY    MAKER. 

Could  a  man  be  placed  in  a  situation  and  endowed  with 
the  power  of  vision  to  behold  at  one  view  and  to  contemplate 
deliberately  the  structure  of  the  universe,  to  mark  the  move- 
ments of  the  several  planets,  the  cause  of  their  varying  ap- 
pearances, the  unerring  order  in  which  they  revolve,  even  to 
the  remotest  comet,  their  connection  and  dependence  on  each 
other,  and  to  know  the  system  of  laws  established  by  their 
Creator,  that  governs  and  regulates  the  whole,  he  would  then 
conceive  .  .  .  the  power,  the  wisdom,  the  vastness,  the  mu- 
nificence of  the  Creator.  ...  Do  we  want  to  contemplate 
His  power?  We  see  it  in  the  immensity  of  the  creation.  .  .  . 
His  wisdom  ?  We  see  it  in  the  unchangeable  order  by  which 
the  incomprehensible  whole  is  governed.  .  .  .  His  munifi- 
cence ?  We  see  it  in  the  abundance  with  which  He  fills  the 
earth.  .  .  .  His  mercy  ?  We  see  it  in  His  not  withholding 
that  abundance  from  even  the  unthankful.  ...  If  objects 
of  gratitude  and  admiration  are  our  desire,  do  they  not  pre- 
sent themselves  every  hour  to  our  eyes  ?  Do  we  not  see  a 
fair  creation  prepared  to  receive  us  the  instant  that  we  are 
born — a  world  furnished  to  our  hands,  that  cost  us  nothing? 
Is  it  we  that  light  up  the  sun,  that  pour  down  the  rain,  and 
fill  the  earth  with  abundance  ?  Whether  we  sleep  or  wake, 
the  vast  machinery  of  the  universe  goes  on.  Are  these 
things,  and  the  blessings  that  they  indicate  in  the  future, 
nothing  to  us? — Ihicl,  pp.  15,  31,  183. 

PAINE RESPONSIBILITY    TO     GOD. 

Were  man  impressed  as  fully  and  as  strongly  as  he  ought 
to  be  with  the  belief  in  God,  his  moral  life  would  be  regu- 
lated by  the  force  of  that  belief  He  would  stand  in  awe  of 
God  and  of  himself,  and  would  not  do  the  thing  that  could 
not  be  concealed  from  either.  .  .  .  The  Power  that  called  us 
into  being  can,  if  He  please  and  when  He  pleases,  call  us  to 
account  for  the  manner  in  which  we  have  lived  here,  and  .  .  . 


GOD.  27 

it  is  rational  to  believe  that  He  will.  .  .  .  Religion  is  nrian's 
bringing  to  his  Maker  the  fruits  of  liis  Iieart.  .  .  .  The  prac- 
tice of  moral  truth,  or,  in  other  words,  a  practical  imita- 
tion of  tlie  moral  goodness  of  God,  is  no  other  than  our  act- 
ing toward  each  other  as  He  acts, — benignly  toward  all,  .  .  . 
forbearing  with  each  other ;  for  He  forbears  with  all.  ...  I 
believe  in  the  equality  of  man,  and  I  believe  that  religious 
duties  consist  in  doing  justice,  loving  mercy,  and  endeavor- 
ing to  make  our  fellow-creatures  happy.  The  world  is  my 
country,  and  to  do  good  is  my  religion.  ...  It  is  the  fool 
only,  and  not  the  philosopher  or  the  prudent  man,  that  would 
live  as  if  there  were  no  God. — Ibid.,  pp.  6,  60,  179,  180,  182, 
and  elsewhere. 

paley's  watch  argument,  a.d.  18 1 8. 
In  crossing  a  heath,  suppose  .  .  .  that  I  had  found  a 
watch,  .  .  .  and  it  should  be  inquired  how  the  watch  hap- 
pened to  be  in  that  place  ;  I  should  hardly  think  to  answer  .  .  . 
that  for  anything  that  I  knew,  the  watch  might  have  always 
been  there.  .  .  .  For  this  reason,  .  .  .  that  when  we  come  to 
inspect  the  watch,  we  perceive  .  .  .  that  its  several  parts  are 
framed  and  put  together  for  a  purpose  (etc.).  Suppose  .  .  . 
that  it  possessed  the  unexpected  jDroperty  of  producing  .  .  . 
another  watch  like  itself.  ...  No  one  can  rationally  believe 
that  the  (former)  ,  .  .  watch  from  which  the  (latter)  watch 
.  .  .  issued  was  the  proper  cause  of  the  mechanism.  .  .  .  Nor 
is  anything  gained  by  running  the  difficulty  farther  back, 
i.e.,  by  supposing  the  watch  ...  to  have  been  produced  from 
another  watch,  that  from  a  former,  and  so  on  indefinitely. 
...  A  chain  composed  of  an  infinite  number  of  links  can 
no  more  support  itself  than  a  chain  composed  of  a  finite 
number  of  links.  .  .  .  The  machine  which  we  are  inspect- 
ing demonstrates,  by  its  construction,  contrivance  and  de- 
sign. Contrivance  must  have  had  a  contriver;  design,  a 
designer ;  whether  the  machine  immediately  proceeded  from 
another  machine  or  not.  .  .  .  Every  indication  of  contri- 
vance,— manifestation  of  design, — which  exists  in  the  watch, 
exists  in  the  works  of  nature  (etc.,  etc.)- — Natural  Theology,  or 


28  FAITHS  OF  FAMOUS  MEN. 

Evidences  of  the  Existence  and  Attributes  of  the  Deity,  Chapters  I., 
IL,  III. 

TARK THE    FATHER    OF    ALL    SPH'ilTS. 

Every  effect  is  the  result  of  some  free  will;  hut  many 
effects  within  and  witliout  us  are  not  produced  hy  a  created 
will ;  therefore  they  are  produced  hy  an  uncreated.  .  .  .  On 
the  deep  sea,  under  a  venerahle  oak,  in  the  pure  air  of  the 
mountain-top,  the  Christian  communes  with  the  Father  of 
spirits.  .  .  .  All  ethical  axioms  are  the  revelations  of  him- 
self to  his  children.  Their  innocent  joys  are  his  words  of 
good  cheer ;  their  deserved  sorrows  are  his  loud  rebukes. — 
Prof.  Edwards  A.  Park,  in  Old  South  Church,  Boston. 

PARKER    (tHEODORe)     PUTS    UP    THIS    PRAYER. 

Father,  we  thank  Thee  for  the  daily  sun,  sending  his  rose- 
ate flush  of  light  across  the  wintry  world.  We  thank  Thee 
for  the  moon  which  scarfs  with  loveliness  the  retreating 
shoulders  of  the  night.  We  thank  Thee  for  .  .  .  the  stars 
wherewith  Thou  hast  spangled  the  raiment  of  darkness, 
giving  beauty  to  the  world  when  the  sun  withdraws  his 
light.  All  this  magnificence  is  but  a  little  sparklet  that  has 
fallen  from  Thy  presence,  Thou  Central  Fire  and  Radiant 
Light  of  all !  These  are  but  reflections  of  Thy  wdsdom,  Thy 
power,  and  Thy  glory  ! — Theodore  Parker. 

PENNSYLVANIA    LAW    ON    BLASPHEMY. 

If  any  person  shall  willfully,  premeditatedly  and  despite- 
fuUy  blaspheme,  or  speak  loosely  or  profanely  of  Almighty 
God,  Jesus  Christ,  the  Holy  Spirit,  or  the  Scriptures  of 
Truth,  such  a  person,  on  conviction  thereof,  shall  be  sen- 
tenced to  pay  a  fine,  not  exceeding  $100,  and  undergo  an 
imprisonment,  not  exceeding  three  months,  or  either,  at  the 
discretion  of  the  court.     (1860.) 

PIERSON god's    out-door    CHURCH. 

In  Psalm  XXIX. — that  psalm  of  nature,  where  creation  is 
seen  as  a  temple— all  nature  is  God's  grand  cathedral :  The 
waters  are  the  great  organ  with  its  deep  diapason,  and  the 


GOD.  29 

thunders  peal  forth  hke  the  colossal  pipes  of  the  pedals; 
cyclones  and  whirlwinds  are  the  choir  with  majestic  voices; 
the  lightnings  are  the  electric  lamps  ;  giant  oaks  and  cedars 
are  the  bowing  worshippers ;  and  the  psalmist  says,  "  In  His 
temple  doth  everything  shout  Glory  !" — A.  T.  Pierson,  The 
Northfield  Year  Book,  p.  299. 

PIERSON god's    locomotive. 

Instead  of  turning  away  from  the  judgment  of  God  as  a 
blemish  on  His  character,  we  ought  to  rejoice  in  it  as  another 
aspect  of  His  benevolence.  We  must  have  in  God  the  bloom- 
ing valley  full  of  beautiful  flowers  and  with  purling  streams 
of  grace,  and  also  the  dark-frowning  crags  of  divine  judg- 
ment, the  very  intensity  of  whose  shadow  implies  an  inten- 
sity of  glory,  for  you  never  can  get  shadow  without  light.  .  .  . 
Prostrate  yourself  before  an  engine,  and  the  very  qualities 
that  make  it  a  blessing  make  it  an  engine  of  destruction. 
God  moves  on  a  track  of  absolute  and  perfect  equity  and 
holiness,  and  the  same  qualities  that  insure  that  you  would 
be  borne  forward  into  the  eternal  ages  if  connected  with  God, 
make  it  sure  that  you  would  be  ground  to  powder  if  you 
place  yourself  before  the  wheels  of  judgment. — Ibid.,  p.  360. 

PLATO ATHEISM    A    DISEASE. 

Atheism  is  a  disease  of  the  soul  before  it  becomes  an  error 
of  the  understanding. 

PLUTARCH NO  TEMPLE,  NO  TOWN. 

Traversing  the  world,  you  may  find  towns  without  walls, 
without  letters,  without  kings,  without  coin,  without  schools, 
without  theatres ;  but  a  town  without  a  temple  of  prayer,  no 
one  ever  saw. 

pope's    UNIVERSAL    PRAYER    (bEGUN). 

Father  of  all,  in  every  age, 

In  every  clime  adored 
By  saint,  by  savage,  and  by  sage, 

Jehovah,  Jove,  or  Lord  ; 
Thou  First  Great  Cause,  least  understood, 


30  FAITHS  OF  FAMO  US  MEN. 

Wlio  all  my  sense  confined 
To  know  but  this  :  that  Thou  art  good, 
And  I,  myself,  am  blind,  etc. 

pon-: — ATHEISTS  and  hypocrites. 
An  atheist  is  but  a  mad  ridiculous  derider  of  piety,  but  a 
hypocrite  makes  a  sober  jest  of  God  and  religion;  he  finds  it 
easier  to  be  on  his  knee  than  to  rise  to  a  good  action. 

PRESSENSE    PICTURES    A    HELL    HERE. 

An  atheistic  and  materialistic  democracy  seems  to  me  a 
very  hell  upon  earth. 

RICHTER's    AWE-INSPIRING    APOLOG. 

An  angel  once  caught  up  a  man  into  infinite  space,  and 
moved  with  him  from  galaxy  to  galaxy,  until  the  human 
heart  fainted,  and  called  out,  "  End  is  there  none  of  the  uni- 
verse of  God?"  And  the  constellations  answered,  "End  is 
there  none  that  we  ever  heard  of."  Again  the  angel  flew  on 
with  the  man  past  immeasurable  architraves  and  immensity 
after  immensity  sown  with  the  rushing  worlds;  and  the 
human  heart  fainted  again,  and  cried  out,  "  End  is  there 
none  of  the  universe  of  God?"  And  the  angel  answered, 
"  End  is  there  none  of  the  universe  of  God ;  lo  !  also  is  there 
no  beginning!" 

RUSKIN THE    child's    VIEW    OF    GOD. 

Errors  of  this  kind  ("naturalisms")  .  .  .  arise  from  the 
mistaken  idea  that  men  can,  "  by  searching  .  .  .  find  out  the 
Almighty  to  perfection ;"  i.e.,  by  reasoning  and  science  can 
apprehend  the  nature  of  the  Deity  in  a  more  exalted  and 
accurate  manner  than  when  in  comparative  ignorance; 
whereas,  it  is  clearly  necessary  that  God's  way  of  revealing 
Himself  should  be  a  simple  way  which  all  may  comprehend. 
This  conception  of  God,  which  is  the  child's,  is  the  only  one 
which  can  be  universal  and  true.  The  moment  that  in  our 
pride  we  refuse  to  accept  the  condescension  of  the  Almighty 
and  desire  Him,  instead  of  stooping  to  hold  our  hands,  to 
rise  before  us  in  His  glory — we,  hoping  that  by  standing  in 


GOD.  3 1 

a  grain  of  dust  or  two  of  human  knowledge  higher  than  our 
fellows,  we  may  behold  the  Creator  as  He  rises — God  takes 
us  at  our  word  :  He  rises  into  His  own  invisible  and  inconceiv- 
able majesty  ;  He  goes  forth  upon  the  ways  which  are  not 
our  ways,  and  retires  into  the  thoughts  which  are  not  our 
thoughts;  and  ^ve  are  left  alone.  And  presently  we  say  in 
our  vain  hearts,  "There  is  no  God." — J.  Ruskin. 

ruskin's  glimpse  of  god's  gems. 

It  is  but  the  outer  hem  of  God's  great  mantle  that  our  poor 
stars  do  gem. — J.  Ruskin. 

RYAN    (archbishop)    AT    RELIGIOUS    PARLIAMENT. 

I  was  witness  to  a  remarkable  scene.  ...  I  saw,  in  their 
various  religious  costumes,  representatives  of  all  religions  on 
earth.  .  .  .  The  cardinal  opened  the  congress  with  prayer. 
It  was  at  once  a  prayer  and  a  profession  of  faith — a  universal 
faith  in  God.  Not  a  man  of  all  those  various  religions  of  the 
whole  world,  of  every  tribe  and  tongue  and  people,  who  did  not 
cry  out  to  God  with  him  :  "  Our  Father  who  art  in  heaven, 
hallowed  be  Thy  name.  Thy  kingdom  come.  Thy  wall  be 
done  on  earth  as  it  is  in  heaven."  Not  a  man  who  did  not  feel 
his  dependence  on  God's  providence  for  his  daily  food,  hence 
all  prayed  as  with  one  voice :  "  Give  us  this  day  our  daily 
bread."  Not  a  man  who  had  not  sinned  and  been  sinned 
against,  and  hence  the  chorus  :  "  Forgive  us  our  trespasses  as 
we  forgive  them  that  trespass  against  us."  Not  a  man  wdio 
did  not  feel  that  while  he  lived  he  was  in  danger  of  sin  and 
its  consequent  punishment,  and  hence  the  closing  petition  : 
"  Lead  us  not  into  temptation,  but  deliver  us  from  evil. 
Amen." — Address  on  Agnosticism  and  its  Causes,  in  Academy 
of  Music,  Philadelphia,  December  12,  1894,  in  Aid  of  Fund 
for  Monument  to  the  545  members  of  Philadelphia  Brigade 
who  fell  at  Antietam. 

SAVAGE FARRAR's    DODO   ATHEISTS. 

When  Archdeacon  Farrar  was  here,  he  talked  about  an 
imaginary  being  that  he  called  "  the  atheist."    But  it  is 


32  FAITHS  OF  FAMOUS  MEN, 

probable  tliat  not  one  of  liis  hearers  ever  met  an  atheist. 
There  is  not  a  thoroughly  educated  atheist  on  earth  to-day. 
It  is  a  species  as  extinct  as  the  dodo. 

SAVONAROLA    TO    THE    HIDDEN    GOD. 

God,  who  inhabitest  light  inaccessible — the  hidden  God, 
who  canst  not  be  seen  by  the  eyes  .  .  .  comprehended  by 
the  intellect,  nor  explained  by  the  tongue  of  man  or  angel — 
I  seek  Thee,  though  I  cannot  grasp  Thee  ;  I  call  upon  Thee, 
though  I  cannot  describe  Thee.  Whatever  Thou  art,  Thou 
art  everywhere.  I  find  no  name  wherewith  to  name  Thy 
'Majesty.  .  .  .  Above  all  else  Thou  art  merciful.  .  .  .  Deep 
calleth  unto  deep.  The  deep  of  misery  calls  to  the  deep  of 
mercy.  May  the  deep  of  mercy  swallow  up  the  deep  of 
misery.  Have  mercy  upon  me  .  .  .  according  to  the  mercy 
of  God  .  .  .  which  is  infinite. 

SAWYER THE    DODO    DEISTS. 

After  existing  m  Europe  two  or  three  centuries,  and  later  in 
the  United  States,  deism  seems  to  have  become,  m  this  country 
especially,  extinct.  Deists,  like  the  dodo  .  .  .  seem  actually 
to  have  ceased  to  propagate  their  species.  In  my  youth,  and 
even  after  I  entered  the  ministry,  it  was  not  an  uncommon 
event  to  meet  a  deist,  but  I  cannot  remember  seeing  one  for 
.  .  .  thirty  or  forty  years.  .  .  .  Has  the  whole  tribe  died  out  ? — 
S.  J.  Sawyer,  Universalist,  in  The  Christian  Leader.  See  also 
The  Literary  Digest,  November  6,  1897. 

Schopenhauer's  objection  to  pantheism. 

The  chief  objection  that  I  have  to  Pantheism  is  that  it  says 
nothing.  To  call  the  world  "  God  "  is  not  to  explain  it ;  it  is 
only  to  enrich  our  language  with  a  superfluous  synonym  for 
"  world  "...  However  obscure,  however  loose  or  confused 
may  be  the  idea  which  we  connect  with  the  word  "  God," 
there  are  two  predicates  which  are  inseparable  from  it — the 
highest  power  and  the  highest  wisdom.  ...  It  is  only  Jews, 
Christians  and  Mohammedans  who  give  its  proper  and  cor- 
rect meaning  to  the  word  *'  God." — A.  Schopenhauer,  Re- 
ligion and  Other  Essays,  pp.  55,  57,  58. 


GOD.  33 

SCOTT THE    HIDEOUS    CREED. 

I  doubt  if  at  all  times  and  in  all  moods  any  individual  ever 
adopted  that  hideous  creed  (atheism),  though  some  have 
professed  to  do  so. — Sir  Walter  Scott's  Private  Joarnal. 

SERGEANT    (jUDGe) COMPETENT    WITNESSES. 

The  test  of  the  competency  of  a  witness  on  the  ground  of 
his  religious  principles  is  whether  the  witness  believes  in 
the  existence  of  a  God  who  will  punish  him  if  he  swears 
falsely. 

SHARSWOOD    (judge) FIRST    TRUTHS. 

The  existence  of  a  Supreme  Being — a  Spirit,  infinite,  eternal, 
omniscient,  omnipotent — is  a  first  truth  of  moral  science. 

SMITH    (gOLDWIN) HANDIWORK   OF    INTELLIGENCE. 

It  seems  impossible  to  imagine  that  our  intelligence,  what- 
ever be  the  mode  of  its  development,  is  without  an  intelli- 
gent author.  Science  shows  that  the  universe,  so  far  as  it 
falls  within  our  vision,  is  pervaded  and  ruled  by  a  single 
power  which,  as  its  operations  reveal  themselves  to  our 
minds,  we  cannot  help  divining  to  be  a  mind.  Monotheism 
is,  at  all  events,  perfectly  consistent  with  the  results  of  physi- 
cal science ;  while  wdth  polytheism  science  has  done  away. 
Hence,  science  and  religion — even  the  most  fervent  religion 
— have  been  able  to  dwell  together  in  the  intellects  of  Newton 
and  Faraday.  .  .  .  Order  there  could  hardly  be  without  an 
ordering  power.  ...  It  takes,  w^e  are  told,  a  period  of  time 
longer  than  man's  recorded  history  for  a  ray  of  light  to  reach 
the  earth  from  the  remotest  telescopic  star.  Yet  the  starry 
field  swept  by  the  telescope  is  inconceivably  less  than  that 
which  we  must  assume  to  lie  beyond.  ...  It  is  inconceiv- 
able that  w^e  should  be  the  sole  denizens  of  the  universe. — 
Guesses  at  the  Riddle  of  Existence,  pp.  228,  229,  239,  248. 

SPENSER god's    BEAUTIE    AND    GOODENESSE. 

But  we,  fraile  wights,  whose  sight  cannot  snstaine, 

The  sun's  bright  bearaes  when  he  doth  on  us  shine, 

3 


34  FAITHS  OF  FAMOUS  MEN. 

But  that  their  points,  rchutted  hack  agalne, 
Are  (hilled,  how  can  we  see  with  feehle  cnmic 
The  gh)rie  of  tliat  Majestic  Divine 
In  sight  of  whom  hoth  sun  and  nioone  are  darke 
Compared  to  His  least  resplendent  sparke  ! 
The  means  therefore  which  unto  us  is  lent 
Him  to  hehold,  is  on  His  works  to  looke 
"Which  He  hath  made  in  beautie  excellent, 
And  in  the  same  as  in  a  hrasen  booke 
To  read  enregistred  in  every  nooke 
His  goodenesse  which  His  beautie  doth  declare, 
For  all  that's  goode  is  beautifull  and  faire. 


SPURGEON    TRIES    TO    READ     GOD  S    THOUGHTS. 

The  book  of  Nature  is  an  expression  of  the  thoughts  of 
God.  We  have  God's  terrible  thoughts  in  the  thunder  and 
lightning;  God's  loving  thoughts  in  the  sunshine  and  the 
breeze ;  God's  bounteous,  prudent,  careful  thoughts  in  the 
waving  harvest.  We  have  God's  brilliant  thoughts  beheld 
from  mountain  top  and  valley,  and  God's  sweet  and  pleasant 
thoughts  of  beauty  in  the  little  flowers. 

STANLEY    (dean) WESTMINISTER    DEFINITION. 

There  was  a  story  once  told  to  me  by  an  American  Pres- 
byterian minister  in  the  Jerusalem  Chamber  at  Westminster 
Abbey,  that  the  Westminster  divines,  when  they  were  draw- 
ing up  The  Confession  of  Faith  and  came  to  the  question  of 
making  a  definition  of  the  Supreme  Being,  found  the  diffi- 
culty so  overwhelming  that  they  proposed  to  have  a  special 
prayer  for  light.  The  youngest  minister  was  to  undertake 
the  office.  It  was,  according  to  English  tradition,  Calamy ; 
according  to  Scotch,  Gillespie.  He  rose,  and  began  by  an 
impassioned  and  elaborate  invocation  of  the  Almighty,  which 
he  had  hardly  uttered  when  the  whole  assembly  broke  out 
into  the  exclamation  :  "This  shall  be  our  definition!"  The 
definition  may  be  read  in  the  third  article  of  the  Westminster 
Confession. — Spoken  at  the  Church  of  the  Holy  Trinity,  New 
York,  November  3,  1878. 


GOD.  35 

STOCKDALE   SAYS    THAT    GOD    SUFFERS. 

Philosophy,  analogy  and  revelation  proclaim  that  the  great- 
est sufferer  in  the  universe  is  the  Father  of  us  all.  . .  . 
Where  there  is  life,  there  is  capacity  for  pain.  .  .  .  God 
could  not  impart  what  He  does  not  possess.  .  .  .  The  ca- 
pacity to  suffer  is  universal  because  it  is  the  profoundest 
trait  in  the  Divine  nature.  ...  No  part  of  the  Divine 
nature  can  be  inactive.  We  are  not  willing  to  charge  God 
with  the  most  selfish  trait  known  to  an  intelligent  mind,  viz., 
to  refuse  activity  to  one's  nature  because  its  working  would 
hurt.  As  well  might  we  expect  a  mother  to  cease  loving  a 
child  because  he  will  grieve  and  wound  her.  .  .  .  Ascent  in 
the  scale  of  being  means  added  capacity  to  suffer.  .  .  .  How 
can  one  follow  the  Master  in  His  humiliation,  see  Him  weep 
over  the  sinful  city,  watch  His  agony  in  the  garden,  hear  His 
cry  on  the  cross,  remembering  that  He  is  the  brightness  of 
His  Father's  glory  and  the  image  of  His  person — not  in  form, 
but  in  disposition — and  yet  doubt  that  God  suffers  ?  Im- 
manuel  is  a  man  of  sorrows,  etc.  If  God  does  not  suffer, 
Jesus  is  not  his  representative.  .  .  .  We  believe  Christ  to  be 
the  highest  possible  revelation  of  God ;  yet  the  most  pathetic 
picture,  the  most  sorrowful  life,  is  the  life  of  the  God-man. 
The  most  beautiful  picture  of  God  that  we  have  is  a  picture 
of  the  most  loving,  most  suffering  Divine-human  Being  that 
the  world  will  ever  see. — F.  B.  Stockdale  in  The  Methodist  Re- 
view, January,  1899. 

story's    charge   to    BOSTON    GRAND    JURY. 

We  believe  in  the  Christian  religion.  It  declares  our  ac- 
countability to  God  for  all  our  actions,  and  holds  out  to  us  a 
future  state  of  rewards  and  punishments  as  the  sanction  by 
which  our  conduct  is  to  be  regulated. 

SWING ATHEISM    IS   SOUL    PARALYSIS. 

The  world  has  always  been  free  to  suppose  that  such  sea- 
sons as  day  and  night,  and  spring  and  summer,  such 
creatures  as  the  nightingale  and  man,  such  a  star  as  the  sun, 
all  came  from  mud  and  water  and  fire  mingling  of  their  own 


36  FAITHS  OF  FAiMO  US  3IEN. 

accord ;  but  the  world  has  had  no  wide  use  for  such  conclu- 
sions. Of  its  own  free  choice  it  has  avoided  atheism,  and  has 
never  made  up  anywhere  a  civilization  without  discarding 
the  idea.  .  .  .  The  human  race,  being  at  perfect  liberty  to 
espouse  atheism,  has  always  repudiated  it  as  the  paralysis 
of  the  soul. 

TAYLOR   (jEREMY) CREATION    OF    AN    OYSTER. 

What  could  be  more  foolish  than  to  think  that  all  this  rare 
fabric  of  heaven  and  earth  could  come  by  chance,  when  all 
the  skill  of  art  is  not  able  to  make  an  oyster. 

TAYLOR    (W.   R.) DISCORDING    WITH    DEITY. 

Inasmuch  as  God  made  the  universe,  and  made  it  to  har- 
monize with  His  own  nature  and  will,  it  is  difficult  to  see 
how  a  soul  that  is  not  en  rapjwrt  with  Him  can  escape  being 
out  of  joint  with  the  universe.  Each  point  of  difference  with 
the  Divine  Will  which  pervades  the  universe  must  be  a  point 
of  friction  and  heat. — Ext.  Sermon. 

TENNYSON GOD's    LITTLE    WALL-FLOWER. 

Flower  in  the  crannied  wall, 

I  pluck  you  out  of  the  crannies  ; 
Hold  you  there,  root  and  all,  in  my  hand. 
Little  flower  ;  but  if  I  could  understand 
What  you  are — root  and  all,  and  all  in  all — 

I  should  know  what  God  and  man  is. 

THOMPSON THE     UNIVERSAL    SOUL. 

Hail,  Source  of  all  being  !  Universal  Soul 
Of  heaven  and  earth  !  Essential  Presence,  hail  ! 
To  Thee  I  bend  the  knee  ;  to  Thee  my  thoughts 
Continual  climb — who  Avith  a  Master  hand 
Hast  the  great  Avhole  into  perfection  touched. 

— Samuel  Thompson. 

TOWNSEND god's    INDELIBLE   SIGNATURE. 

God  has  stamped  His  indelible  signature  upon  all  human 
hearts,  which  no  degradation  can  effiice.  ...  It  would  seem 
that  every  human  soul  is  more  or  less  "  aflame  with  God." 


GOD.  37 

As  these  truths  come  to  us  they  are  therefore  common  prop- 
ert3%  "floating  ideas,"  "elder  truths,"  in  Adam's  heart  and 
in  all  men's  hearts  ;  handed  on  from  hand  to  hand  through 
migrations,  explorations  and  otherwise ;  unifying  us  with  all 
past  saints  and  sages,  and  with  God ;  most  likely  they  are 
the  voice  of  God  resounding  through  the  ages. — God-Man^ 
pp.  92,  93,  143. 

TRENCH god's    HIEROGLYPHICS. 

The  world  of  nature  is  throughout  a  witness  for  the  world 
of  spirit,  proceeding  from  the  same  root,  and  being  consti- 
tuted for  this  very  end.  The  characters  of  nature  which 
everywhere  meet  the  eye  are  not  a  common  but  a  sacred 
writing — they  are  the  hieroglyphics  of  God. 

TRUMBULL PROVING    GOD's    EXISTENCE. 

The  Bible  does  not  attempt  to  prove  God's  existence.  Its 
first  verse  sets  out  with  a  story  that  God  did^  not  with  an  argu- 
ment to  show  that  God  is.  .  .  .  None  of  the  old  patriarchs  or 
prophets  or  preachers  of  righteousness,  of  whom  the  Bible 
tells,  attempted  to  prove  God's  existence.  .  .  .  The  only  ref- 
erence in  all  the  Bible  to  the  idea  ...  is  where  Paul  speaks 
incidentally  of  the  needlessness  of  such  an  attempt.  He  says 
that  even  the  heathen  know  that  there  is  a  God — know  it 
from  the  works  of  nature — "  so  that  the}^  are  witliout  excuse  " 
if  they  refuse  to  acknowledge  and  worship  God. — H.  C.  Trum- 
bull, in  The  Sunday-School  Times. 

VOLTAIRE    SAYS    BEWARE    OF    ATHEISTS. 

I  would  not  wish  to  come  in  the  way  of  an  atheistical 
prince  whose  interest  it  should  be  to  have  me  pounded  in  a 
mortar ;  I  am  quite  sure  that  I  should  be  so  pounded. 
Were  I  a  sovereign,  I  would  not  have  to  do  with  atheistical 
courtiers  whose  interest  it  was  to  poison  me;  I  should  be 
under  the  necessity  of  taking  an  antidote  every  day.  It  is, 
then,  absolutely  necessary  for  princes  and  people  that  the 
idea  of  a  Supreme  Being,  creating,  governing,  rewarding  and 
punishing,  be  engraven  on  their  minds. 


38  FAITHS  OF  FAMOUS  MEN. 

Voltaire's  deathbed  prayer,  etc. 

0  God,  whom  all  things  proclahii !  0  God,  who  knowest 
me  !  Hear  the  last  words  that  my  lips  pronounce.  If  I  have 
deceived  myself,  it  has  been  through  searching  for  Thy  laws. 
My  heart  may  have  wandered,  but  it  was  full  of  Thee.~See 
Aspirations  of  the  World,  by  Lydia  INIaria  Child,  p.  89. 

On  Voltaire's  tomb  is  this  inscription : 

HE   COMBATTED 
THE   atheists. 

Wallace's  favorite  quotation. 

God  of  the  granite  and  the  rose  ! 

Soul  of  the  sparrow  and  the  bee ! 
The  mighty  tide  of  being  flows 

Through  countless  channels,  Lord,  from  Thee. 
It  leaps  to  life  in  grass  and  flowers. 

Through  every  grade  of  being  runs  ; 
While  from  creation's  radiant  towers 

Its  glory  flames  in  stars  and  suns. 

WASHINGTON    BOWS    TO    AN    ALMIGHTY    PRESIDENT. 

(In  his  first  Inaugural  Address.)  It  would  be  peculiarly 
improper  to  omit,  in  this  first  official  act,  my  fervent  suppli- 
cations to  that  Almighty  Being  who  rules  over  the  universe, 
who  presides  in  the  councils  of  nations,  and  whose  provi- 
dential aids  can  supply  every  human  defect,  that  His  bene- 
diction may  consecrate,  to  the  liberties  and  happiness  of  the 
people  of  the  United  States,  a  government  instituted  by 
themselves  for  these  essential  purposes,  and  may  enable  every 
instrument  employed  in  its  administration  to  execute  with 
success  the  functions  allotted  to  his  charge.  In  tendering  this 
homage  to  the  Great  Author  of  every  public  and  private  good, 
I  assure  myself  that  it  expresses  your  sentiments  not  less  than 
my  own,  nor  those  of  my  fellow-citizens  at  large  less  than 
eitheiwT^o  people  can  be  bound  to  acknowledge  and  adore 
"tlTeTjivisible  Hand,  which  conducts  the  aff*airs  of  men,  more 
than  those  of  the  United  States.  Every  step  by  which  they 
have  advanced  to  the  character  of  an  independent  nation 


GOD.  39 

seems  to  have  been  distinguished  by  some  token  of  Provi- 
dential agency. — Richardson's  Messages  and  Papers  of  the 
Presidents,  Vol.  I.,  p.  52. 

WHITTIER    INTERVIEWS    STAR-GAZERS. 

Was  not  my  spirit  born  to  shine 

Where  yonder  stars  and  suns  are  glowing — 
To  breathe  with  them  the  light  divine 

From  God's  own  holy  altar  flowing? 
To  be,  indeed,  w^hate'er  the  soul 

In  dreams  hath  thirsted  for  so  long — 
A  part  of  heaven's  glorious  W'hole 

Of  loveliness  and  song  ?  .   .  . 
O  watchers  of  the  stars  of  night. 

Who  breathe  their  fires  as  we  do  air  ! 
Suns,  thunders,  stars,  and  rays  of  light  ! 

O  say,  is  He,  the  Eternal,  there  ? 
Bend  there,  around  His  awful  throne 

The  seraph's  glance,  the  angel's  knee? 
Or  are  thy  inmost  depths  His  own, 

O  wild  and  mighty  sea  ? 

— Hymn  from  the  French  of  Lamartine. 

WISE    (rabbi) THE    GOD    OF    MOSES. 

The  God  of  whom  Moses  taught  is  the  God  in  whom  are 
all  things,  as  all  the  objects  of  a  man's  tender  love  are  in  his 
heart.    This  is  not  a  God  fabricated  by  man. 

young's  two  little  night  thoughts. 

One  sun  by  day  ;  by  night  ten  thousand  shine, 

And  light  us  deep  into  the  Deity  ; 

How  boundless  in  magnificence  and  might ! 

O,  what  a  confluence  of  ethereal  fires 

From  urns  unnumber'd,  down  the  steeps  of  heav'n 

Streams  to  a  point,  and  centers  in  my  sight ! 

By  night  an  atheist  half  believes  in  a  God. 


40  FAITHS  OF  FAMO  US  MEN, 


PART    II. 
CREATION, 


ABBOTT  S    EVOLUTIONAL    THEOLOOY. 

I  acknowledge  myself  a  radical  evolutionist — it  is  hardly 
necessary  to  say  a  theistic  evolutionist.  .  .  .  The  doctrine  of 
evolution,  in  its  radical  form,  is  the  doctrine  that  all  God's 
processes  are  processes  of  growth,  not  processes  of  manufac- 
ture. There  never  was  a  time  when  the  world  was  done;  it 
is  not  done  to-day  ;  it  is  in  the  making.  Man  is  an  animal, 
and  has  ascended  from  the  lower  animals,  but  he  is  some- 
thing immeasurably  more  than  an  animal.  The  evolutionist 
..  believes  that  the  race  has  grown,  as  the  individual  grows,  into 
the  knowledge  of  God  and  His  righteousness. — Lyman  Abbott 
in  The  Theology  of  an  Evolutionist. 

ADAMS    ON    THE    GENESIS    OF    DARWINISM. 

On  the  24th  of  November,  1859,  Mr.  Charles  Darwin's  book 
on  "  Origin  of  Species  ''  issued  from  the  press.  The  edition 
consisted  of  1250  copies,  and  all  the  copies  were  sold  the  first 
day.  Before  the  end  of  the  same  year  a  second  edition  of 
3000  copies  was  published.  It  may  therefore  be  said  that  the 
new  era  in  philosophy  began  about  the  year  1860,  or  a  little 
more  than  a  quarter  of  a  century  ago.  And  I  venture  the 
prediction  that  within  a  quarter  of  a  century  the  theory  of 
evolution  will  occupy  the  same  place  in  the  material  philoso- 
phy of  the  world  that  the  law  of  gravitation  has  had  for  the 
past  century  and  a  half. — Myron  Adams,  The  Continuous  Cre- 
ation, pp.  1-7. 

p,,_^  AGASSIZ    VERSUS    MATERIALISM. 

f        I  know  those  who  hold  it  to  be  very  unscientific  to  believe 
I    that  thinking  is  not  something  inherent  in  matter.     I  shall 


CREATION.  41 

not  be  prevented,  by  any  such  pretensions  of  a  false  philoso- 
phy, from  expressing  my  conviction  that  as  long  as  it  cannot 
be  shown  that  matter  or  physical  forces  do  actually  reason,  I 
shall  consider  any  manifestation  of  thought  as  an  evidence 
of  the  existence  of  a  thinking  being,  as  the  author  of  such 
thought,  and  shall  look  upon  an  intelligent  and  intelligible 
connection  between  the  fticts  of  nature  as  direct  proof  of  the 
existence  of  a  thinking  God.  All  these  facts  in  their  natural 
connection  proclaim  aloud  the  one  God,  whom  man  may 
know,  adore  and  love ;  and  natural  history  must  in  good 
time  become  the  analysis  of  the  thoughts  of  the  Creator  of 
the  universe,  as  manifested  in  the  animal  and  vegetable 
kingdoms. — Contributions,  etc.,  I.,  p.  135. 

AGASSIZ    ON    CHASING    A     PHANTOM. 

I  wish  to  enter  my  protest  against  the  transmutation 
theory.  ...  It  is  my  belief  that  naturalists  are  chasing  a 
phantom  in  their  search  after  some  material  gradation  among 
created  beings  by  which  the  whole  animal  kingdom  may 
have  been  derived  by  successive  development  from  a  single 
germ  or  from  a  few  germs.  The  development  assertion  does 
not  bear  serious  examination.  It  is  not  true  that  all  the 
earlier  animals  were  simpler  than  the  later.  On  the  contrary, 
many  of  the  lower  animals  were  introduced  under  more 
highly  organized  forms  than  they  have  ever  shown  since 
and  have  dwindled  afterward.  Animals  that  should  be  an- 
cestors, if  simplicity  of  structure  is  to  characterize  the  first- 
born, are  known  to  be  of  later  origin  ;  the  more  complicated 
forms  have  frequently  appeared  first,  and  the  simpler  ones 
later,  and  this  in  hundreds  of  instances. 

ANDERSEN    (hANS    C.) HUNTING    FOR    EDEN. 

Once  upon  a  time  there  was  a  king's  son  ;  noljody  liad  so 
many  and  such  beautiful  books  as  he.  In  these,  all  that  had 
ever  happened  in  the  world  he  could  read  and  sec  depicted 
in  splendid  engravings.  Of  every  people  and  of  cver}^  land 
he  could  get  information,  but  as  +0  where   the  Garden  of 


42  FAITHS  OF  FAMOUS  MEN. 

Eden  was,  not  a  word  was  to  be  found  therein ;  and  this, 
just  this  it  was,  on  which  he  meditated  most  of  all. 

ANON. ON    AN   ANTHROPOID    ANCESTRY. 

The  most  advanced  thinker  of  our  time  takes  an  enlight- 
ened pride  in  his  grandfather,  the  monkey,  and  when  he  has 
sunk  his  pedigree  as  man,  and  adopted  as  his  family  tree  a 
procession  of  baboons,  superior  enlightenment  radiates  from 
his  very  person,  and  his  place  of  honor  is  fixed  in  the  illu- 
minated brotherhood. 

ANON. ON    THE    PASSING    OF    THE    MUD    FAD. 

The  development  theory  which  would  exalt  mud  into  man 
and  dust  into  Deity  has  long  since  been  ridiculed  into 
merited  oblivion. 

ARGYLE THE    HYPOTHESES'S    PROOFLESSNESS. 

The  hypotheses  of  development,  of  which  Darwin's  theory 
is  only  a  new  and  special  version,  are  indeed  destitute  of 
proof;  and  in  the  form  which  they  have  as  yet  assumed,  it 
may  justly  be  said  that  they  involve  such  violations  of  or  de- 
partures from  all  that  we  know  of  the  existing  order  of 
things,  as  to  deprive  them  of  all  scientific  basis. — (The 
Duke  of  Argyle.) 

ARGYLE A  FORCE  BEHIND  FORCES. 

Organization  is  not  the  cause  of  life,  but  vice  versa,  life 
being  a  force  which  precedes  organization,  and  fasliions  it 
and  builds  it  up.  .  .  .  Look  at  the  shells  of  the  animals 
called  Foraminifera.  ...  No  forms  in  nature  are  more  ex- 
quisite ;  yet  they  are  the  work  of  animals  which  are  mere 
blobs  of  jelly,  without  parts,  without  organs,  absolutely  with- 
out visible  structure  of  any  kind.  In  this  jelly,  nevertheless, 
there  works  a  vital  force  capable  of  building  up  an  organism 
of  the  most  complicated  and  perfect  symmetry.  .  .  .  All 
kinds  of  force  are  but  forms,  manifestations  of  some  one 
central  force  issuing  from  one  Fountain  Head  of  power. 


CREATION.  43 

bacon's  chain  of  second  causes.  (i6i2.) 
While  the  mind  of  man  looketh  upon  second  causes  scat- 
tered, it  may  sometimes  rest  in  them,  and  go  no  further;  but 
when  it  beholdeth  the  chain  of  them,  confederate  and  linked 
together,  it  must  needs  fly  to  Providence  and  Deity. — Essays, 
Chapter  xvi.,  p.  106. 

BEECHER evolution  NOT  REVOLUTION. 

A  vague  notion  exists  that  Science  is  infidel,  and  that  evo- 
lution in  particular  is  revolutionary  of  the  doctrines  of  the 
church.  The  theory  of  the  evolution  of  the  human  race  from 
an  inferior  race,  not  proved  and  yet  provable,  throws  light 
upon  many  obscure  points  of  doctrine  and  of  theology  that 
have  most  sadly  needed  light  and  solution. — Sermon,  ''  The 
Two  Revelations.'^ 

beecher's  eulogy  of  spencer.  - 

The  ablest  thinker  of  them  all,  and  the  ablest  man  that 
has  appeared  for  centuries,  Herbert  Spencer,  seems  to  have 
passed  the  winter  solstice,  and  to  be  in  a  dawning  spring  and 
summer.  Should  his  life  be  spared,  I  should  not  wonder  at 
finding  him  the  ablest  defender  of  the  essential  elements  of 
a  rightly  interpreted  Christianity  that  has  arisen.  Not  that 
I  regard  every  part  of  his  system  with  like  favor,  not  that  I 
should  regard  every  station  which  he  has  established,  and 
every  position  which  he  maintains,  as  true  and  safe.  Not 
that.  And  yet,  when  by  and  by  the  bounds  of  knowledge 
are  widened,  and  the  interior  more  perfectly  surveyed  and 
settled,  I  think  that  Herbert  Spencer  will  be  found  to  have 
given  to  the  world  more  truth  in  one  lifetime  than  any  other 
man  that  has  lived  in  the  schools  of  philosophy  in  the  world. 
— Evolution  and  Religion,  p.  126. 

beecher's    JOHN    the    BAPTISTS. 

They  (orthodoxists)  think  that  the  Goths  and  Vandals  are 
upon  us  in  the  shape  of 'Huxley  and  Spencer  and  Tyndall. 
These  men  are  in  the  hand  of  God,  and,  though  they  know  it 


44  FAITHS  OF  FAMOUS  MEN. 

not,  they  are  evangelizers,  John  the  Baptists,  clearing  the 
patli  for  the  Messiah,  who  is  to  bring  in  a  more  glorious  de- 
velojMnent  of  the  nature  of  God  to  men  ;  and  yet  thousands 
of  persons  are  up  in  arms  against  them. — Sermon,  "  The 
True  Test."— T/ic  Christian  Union,  September,  19,  1877. 

beecher's  list  of  christian  evolutionists. 
Dana,  Le  Conte,  McCosh,  Asa  Gray,  Mivart,  the  Duke  of 
Argyle,  the  Bishop  of  London,  et  at. 

bethune  on  being  an  infidel. 
God  forbid  that  I  should  for  a  moment  hold  true  science 
to  be  in  a  quarrel  with  religion  ;  that  can  never  be.   The  God 
who  made  nature  wrote  the  Bible  ;  and  I  am  not  prepared  to 
be  an  infidel  as  regards  the  one  any  more  than  the  other. 

BICKERSTETH    SEES    GOD   MOLDING  ADAM's   BODY. 

He  took  some  handfuls  of  dust  and  molded  it 

Within  His  plastic  hands,  until  it  grew 

Into  an  image  like  His  own,  like  ours, 

Of  perfect  symmetry,  divinely  fair 

But  lifeless,  till  He  stooped  and  breathed  therein 

The  breath  of  life,  and  by  His  Spirit  infused 

A  spirit  endowed  with  immortality. 

BOARDMAN    DESCRIBES    THE    MAKING    OF    EVE. 

I  believe  that  this  record  of  the  genesis  of  woman  is  a 
Divine  parable.  Of  course  God  could  have  performed  on 
Adam  a  surgical  operation,  administering  to  him  an  anses- 
thetic.  Nevertheless,  I  cannot  help  feeling  that  to  take  the 
story  thus  literally  is  ...  to  degrade  a  solemn,  profound 
parable  into  a  grotesque,  ridiculous  affair,  worthy  to  take  its 
})lace  .  .  .  with  .  .  .  heathen  legends,  e.g.,  the  birth  of  .  .  . 
Athena  from  the  .  .  .  brow  of  Zeus.  .  .  .  No,  .  .  .  the  story 
is  a  Divine  parable.  .  .  .  Wearied  with  .  .  .  naming  the  ani- 
mal creation,  he  (Adam)  .  .  .  falls  into  a  profound  slumber. 
It  is  the  golden  hour  for  Divine  instruction  ;  for  it  is  in 
.  .  .  visions  .  .  .  that  God  openeth  their  (men's)  ear,  and 
sealeth  up  their  instruction.     Wrapped  in  his  deep  slumber, 


CREATION.  45 

Eden's  dreamer  beholds  the  vision  of  his  second  self.  He 
sees  his  Maker  taking  .  .  .  out  .  .  .  one  of  his  ribs,  form- 
ing it  into  a  woman,  and  presenting  her  in  all  her  .  .  . 
beauty  to  him.  .  .  .  Nor  is  it  altogether  a  dream.  Awaking, 
...  he  beholds  still  standing  by  him  the  fair,  blissful  vision. 
—Geo.  Dana  Boardman,  The  Creative  Week,  222  fif. 

BOARDMAN    ON   THE    HYPOTHESISTS'    SHIBBOLETH. 

Evolutionists    use    their   shibboleth — "  evolution  " — very 
hazily,  confounding  it  with  transmutation,  which  is  an  ut- 
terly different  thing.   ^Evolution — if  we  use  the  word  intelli-  . 
\    ^gently,  not  playing  fast  and  loose  with  it — means  unrolling.  / 
But  you  cannot  unroll  what  has  not  been  inroUed ;  you  can- 
not evolve  what  has  not  been  involved. — Ibid,,  p.  160. 

BROWNING    (MRS.)    ON   THE    CLAY-EATERS. 

For  everywhere 
We're  too  materialistic,  eating  clay 
(Like  men  of  the  West)  instead  of  Adam's  corn 
And  Noah's  wine  ;  clay  by  handfuls,  clay  in  lumps, 
Until  we're  filled  up  to  the  throat  with  clay, 
And  grow  the  grimy  color  of  the  ground 
On  which  we're  feeding.     Aye,  Materialist 
The  age's  name  is,  God  Himself  with  some 
Is  apprehended  as  the  bare  result 
Of  what  His  hand  materially  has  made. 


BRYANT    ON    SCIENCE   AND    RELIGION. 

There  is  an  attempt  to  make  science,  or  a  knowledge  of  the 
laws  of  the  material  universe,  an  ally  of  the  school  that  denies 
a  separate  spiritual  existence,  etc. ;  in  short,  to  borrow  of 
science  weapons  to  be  used  against  Christianity.  The  friends 
of  religion,  therefore,  confident  that  one  truth  never  contra- 
dicts another,  are  doing  wisely  when  they  seek  to  accustom 
the  people  to  think  and  weigh  evidence,  as  well  as  to  be- 
lieve.— Wm.  Cullen  Bryant  to  Bishop  Vincent  concerning 
C.  L.  S.  C. 


46  FAITHS  OF  FAMOUS  MEN. 

BURR    ON    A    THOROUGHGOING-FOE. 

Founded  b}^ ,  claimed  by ,  supported  by ,  used 

exclusively  in  the  interest  of  Atheism  ;  suppressing  every 
jot  of  evidence  of  the  Divine  existence,  and  so  making  a 
positive  rational  fciith  in  God  impossible ;  the  doctrine  of 
evolution  ma}^  well  be  set  down  as  not  only  a  foe  to  Theism, 
but  a  foe  of  the  most  thoroughgoing  sort. — E.  F.  Burr,  Pater 
Mundi. 

bush's    exegesis   of    genesis  II.,    7. 

We  are  not  to  suppose  that  any  such  process  was  actually 
performed  by  him  as  breathing  into  the  nostrils  of  the  in- 
animate clay  which  he  had  molded  into  the  human  form. 
This  is  evidently  spoken  after  the  manner  of  men ;  and  we 
are  merely  to  understand  by  it  a  special  act  of  Omnipotence 
imparting  the  power  of  breathing  or  respiration  to  the  animal 
fabric  that  he  had  formed,  in  consequence  of  which  it  became 
quickened  and  converted  into  "  a  living  soul,"  i.e.^  a  living 
and  sentient  creature. 

butler's     DARWINISM     BEFORE    DARWIN. 

Suppose  that  it  were  implied  in  the  natural  immortality  of 
brutes  that  they  must  arrive  at  great  attainments,  and  be- 
come rational  and  moral  agents;  this  would  be  no  difficulty, 
since  we  know  not  what  latent  powers  and  capacities  they 
may  be  endowed  with.  If  pride  causes  us  to  deem  it  an  in- 
dignity that  our  race  should  have  proceeded  by  propagation 
from  an  ascending  scale  of  inferior  organism,  why  should  it 
be  a  more  repulsive  idea  to  have  sprung  immediately  from 
something  less  than  man  in  brain  and  body,  than  to  have 
been  fashioned,  according  to  the  expression  in  Genesis,  "  out 
of  the  dust  of  the  ground  "? — Bishop  Butler. 

CARLYLE    SIZES    UP    THE    DARWINS. 

A  good  sort  of  man  is  this  Darwin,  and  well  meaning,  but 
with  very  little  intellect.  I  have  known  three  generations  of 
Darwins, — grandfather,  father  and  son — atheists  all. 


CREATION.  47 

CARLYLE    ON    DARWIN'S    CLAM-SHELL. 

The  brother  of  the  famous  naturalist,  a  quiet  man  who 
lives  not  far  from  here,  told  me  that  among  his  grandfather's 
effects  he  found  a  seal  engraven  with  this  legend  :  "  Omnia 
ex  conchis  ''  ("  Everything  from  a  clam-shell.") 

CARLYLE    ON    DARWIN's    MONKEY    ENGLISHMEN. 

I  saw  the  naturalist  not  many  months  ago  ;  I  told  him  that 
I  had  read  his  "  Origin  of  Species,"  and  other  books,  and  that 
he  had  by  no  means  satisfied  me  that  men  were  descended 
from  monkeys,  but  that  he  had  gone  far  toward  persuad- 
ing me  that  he  and  his  so-called  scientific  brethren  had 
brought  the  present  generation  of  Englishmen  very  near  to 
monkeys. 

CARLYLE  ON  A  PURBLIND  GENERATION. 

So-called  literary  and  scientific  classes  in  England  now 
proudly  give  themselves  to  protoplasm,  origin  of  species,  and 
the  like,  to  prove  that  God  did  not  build  the  universe.  Ah! 
it  is  a  sad  and  terrible  thing  to  see  nigh  a  whole  generation 
of  men  and  women,  professing  to  be  cultivated,  looking 
around  in  a  purblind  fashion,  and  finding  no  God  in  this 
universe.  I  suppose  that  it  is  a  reaction  from  the  reign  of 
cant  and  hollow  pretense. 

CARLYLE    ON    THE    GOSPEL    OF    DIRT. 

And  this  is  what  we  have  got ;  all  things  from  frog-spawn ; 
the  gospel  of  dirt  is  the  order  of  the  day.  The  older  I  grow, 
and  I  now  stand  on  the  brink  of  eternity,  the  more  comes 
back  to  me  the  sentence  in  the  Catechism,  which  I  learned 
when  a  child :  "  What  is  the  great  end  of  man  ?  To  glorify 
God,  and  enjoy  Him  forever."  No  gospel  of  dirt,  teaching 
that  men  have  descended  from  frogs,  through  monkeys,  can 
ever  set  that  aside. — ISIeio  York  Tribune,  November  4,  1876. 
Extract  from  conversation  with  Carlyle,  quoted  in  London 
Times. 


48  FAITHS  OF  FAMOUS  MEN. 

CARUS    VERSUS    SPENCER's    ARROGANCE. 

Mr.  Spencer's  agnosticism  is  not  a  mere  suspense  of  judg- 
ment, but  an  emphatic  declaration  that  tlie  mystery  of  life  is 
utterly  incomprehensible.  This  high-handed  way  of  con- 
demning the  very  attempt  at  solving  a  problem  on  the  plea 
tliat  it  is  insolvable  is  the  agnosticism  to  which  I  object.  ...  I 
know  that  Mr.  Spencer  is  commonly  regarded  as  the  most 
liberal,  progressive,  and  most  scientific  philosopher,  but  I 
cannot  help  thinking  that  he  is  not.  .  .  .  How  does  Mr. 
Spencer  know  that  the  main  problem  of  biology,  the  ques- 
tion as  to  the  origin  of  organized  life,  lies  beyond  the  ken  of 
human  knowledge  ?  .  .  .  Whatever  admiration  we  may  have 
for  Mr.  Spencer  personally,  for  his  noble  intentions,  his  stu- 
dious habits,  his  industrious  collection  of  interesting  mate- 
rials, etc.,  we  must  not  be  blind  to  the  truth  that  his  phil- 
osophy is  wrong  at  the  roots. — Paul  Cams,  Editor  of  The 
Monist. 

CHALMERS  ON  THE  AGE  OF  THE  EARTH. 

There  is  a  prejudice  against  the  speculations  of  the  geolo- 
gist, which  I  am  anxious  to  remove.  It  has  been  said  that 
they  nurture  infidel  propensities.  It  has  been  alleged  that 
geology,  by  referring  the  origin  of  the  globe  to  a  higher  an- 
tiquity than  has  been  assigned  to  it  by  Moses,  undermines 
our  faith  in  the  inspiration  of  the  Bible.  This  is  a  false 
alarm.  The  writings  of  Moses  do  not  fix  the  antiquity  of  the 
globe. 

CHRISTLIEB    ON    THE    GOSPEL    OF    THE    FLESH. 

We  need  not  delay  to  prove  that  this  gospel  of  the  flesh 
(materialism)  is  diametrically  opposed  to  the  Holy  Scriptures, 
which  .  .  .  bid  man,  as  the  spiritual  image  of  God,  approach 
his  Creator  in  the  way  of  santification  and  subjection  of  the 
flesh  to  the  spirit;  which  ...  so  often  wnrn  us  against  any 
deification  of  the  creature,  .  .  .  against  those  "  whose  god  is 
their  belly." — Ah  !  is  it  not  a  grievous  and  shameful  thing 
that  one  should  have  to  prove  to  men  that  they  are  something 
better  than  beasts? — Modern  Doubt  and  Christian  Beliefs  p.  147. 


CREATION.  - 

CLARK    (d.   W.)    names    THREE    '*  MATERIALISTS.'      c^^ 

There  is  a  class  of  men  who  conceal  their  materialism  ik 
the  mystical  formulas  of  some  development  theory  whicli 
stealthily  but  studiously  excludes  a  first  cause  in  the  crea- 
tion of  man,  and  also  the  higher  elements  of  soul  from  his 
nature.  Like  infidels,  in  all  ages,  they  assume  to  be  pa?-  ex- 
cellence the  men  of  science,  of  facts,  of  reason,  of  intelligence. 
Of  this  class  are  Darwin,  Morell,  Huxley,  and  their  minor 
followers. 

Clifford's  adam   100,000,000  years   back. 

Physical  evidence  proves  a  beginning  to  the  present  state 
of  the  earth.  .  .  .  We  know,  Avith  great  probability,  of  the  begin- 
ning of  the  habitability  of  the  earth— about  100,000,000  or 
200,000,000  years  back.— W.  K.  Clifford's  Lectures  and  Essays, 
pp.  156,  428^ 

Clifford's  caution  as  to  teaching  children. 

In  what  form  shall  we  have  the  doctrine  of  evolution 
taught  to  our  children  ?  Certainly  not  as  a  dogma  to  be 
accepted  on  the  authority  of  the  teacher — evidence  for  which 
may  be  forthcoming  afterward.  ...  In  regard  to  the  teaching, 
in  schools,  of  abstract  and  general  conclusions  derived  from 
this  branch  of  science  still  so  imperfect,  so  much  in  the  air,  it 
seems  to  me  that  Virchow  has  spoken  with  much  practical 
wisdom.  The  principle  laid  down  by  Virchow  is  :  We  ought 
not  to  teach  to  little  children,  as  a  known  fact,  that  which  is 
not  a  known  fact. — Ibid.,  pp.  424,  435,  442. 

COLERIDGE "  WE    ARE     NOT    BEASTS." 

Either  we  have  an  immortal  soul  or  we  have  not.  If  we 
have  not,  we  are  beasts  ;  the  first  and  wisest  of  beasts,  it  may 
be,  but  still  true  beasts.  We  sl^ail  differ  only  in  degree,  and 
not  in  kind  ;  just  as  the  elephant  differs  from  the  slug.  But 
by  the  concession  of  all  the  materialists  of  all  the  schools,  or 
almost  all,  we  are  not  of  the  same  kind  as  beasts;  and  this 
also  we  may  say  from  our  own  consciousness.  Therefore, 
methinks  it  must  be  the  possession  of  the  soul  within  us 

4 


50  FAITHS  OF  FAMOUS  MEN. 

that  makes  the  difference.  ...  If  man  is  not  rising  upward 
to  be  an  angel,  depend  upon  it  he  is  sinking  downward  to  be  a 
devil.  He  cannot  stop  at  the  beast.  The  most  savage  men 
are  not  beasts ;  they  are  worse,  a  great  deal  worse. 

COLFELT    ON    SCIENCE    AND    THEOLOGY. 

Our  century  closes  with  the  partisans  of  science  and  the- 
ology showing  a  disposition  to  abate  arrogance  on  both  sides 
and  come  into  closer  sympathy.  They  are  beginning  to 
recognize  that  wjiere  science  and  religion  meet,  they  are  one 
and  indivisible— that  whatever  enlarges  our  ideas  of  nature 

/  expands  our  ideas  of  God ;  whatever  gives  deeper  insight  into 
the  nature  of  God  gives  deeper  insight  into  the  universe 
which  He  has  made.  Bad  theology,  therefore,  is  also  bad  sci- 
ence, and  good  science  must  always  be  good  theology. — The 

^Oxford  Journal,  November,  1897. 


You  are  sitting  ...  in  Edinburgh,  with  .  .  .  learned  men  .  .  . 
at  dinner,  and  one  of  them  affirms  that  Herbert  Spencer  can- 
not read  German.  You  .  .  .  turn  to  Prof.  Calderwood,  and  in- 
quire, "  Is  it  true  ?"  "  I  have  always  understood  it  to  be  the 
truth."  You  ask  the  whole  company,  and  find  that  not  a 
man  doubts  the  statement.  Agnosticism,  as  represented  by 
Spencer,  has  a  very  poor  following  north  of  the  Tweed.  You 
are  in  the  study  of  Lionel  Beale,  ...  in  London,  .  .  .  Spencer's 
home,  and  he  says,  "  That  man's  books  contain  so  much 
false  physiology  that  they  will  not  be  read  ten  years  after  his 
death,  exceptas  literary  curiosities."  And  .  .  .  Beale  is  sup- 
posed to  know  something  of  physiology.  You  are  ...  in 
Germany,  and  you  find  that  .  .  .  Spencer  is  regarded  as  a 
bright  man,  indeed,  but  by  no  means  as  a  leader  of  modern 
philosophical  thought.  In  short,  as  compared  with  Hermann 
Lotze,  you  hear  .  .  .  Spencer  called  a  charlatan  .  .  .  Spencer  is 
not  spoken  of  with  profound  intellectual  respect  in  the  circles 
of  the  most  advanced  thought  in  Scotland,  Germany,  and 
England. — Occident,  pp.  36,  37,  38. 


CREATION.  51 

COOK    SCORES    HUXLEY    AND    TYNDALL. 

Take  Huxley  and  Tyndall,  neither  of  whom  had  a  univer-"7 
sity  education.     They  are  great  observers;  probably  no  men  ■ 
are  greater ;  but  from  lack  of  a  fit,  large,  roundabout,  uni- 
versity training  their  sympathies  with   philosophical   and 
ethical  themes,  in  spite  of  their  German  studies,  are  not  wide    ' 
nor  deep.     If  you  measure  them  on  the  side  of  the  most  im- 
portant philosophical  topics,  it  will  be  found  that  their  train- 
ing is  painfully  incomj^lete. — Lecture  on  '"  Professor  ships  on 
the  Relations  of  Religion  to  Science ^ 

cook's    good    ^VORD    for    DARWIN. 

I  do  not  call  Darwin  an  atheist.  .  .  .  There  cannot  be  a 
law  without  a  being  who  wills ;  for  law  is  only  the  method 
of  operation  of  a  will.  That  is  Darwin,  if  you  please.  That 
is  not  Haeckel  nor  Huxley,  but  it  is  Darwin,  and  95  out  of 
100  of  all  the  foremost  men  of  jjhysical  science. — BioL^  p, 
133 ;  Transce7i.,  p.  125. 

CURTIS    PICTURES    THE    MODERN    NATURALIST. 

The  modern  naturalist  supposes  the  human  mind  to  have 
become  what  it  is  by  the  action  of  organized  matter  begin- 
ning at  the  lowest  point  of  animal  life,  and  going  through 
successive  gradations  of  animal  structure,  until  habits  are 
formed  which  become  instincts,  and  instincts  are  gradually 
developed  into  mind.  .  .  .  The  material  out  of  which  it  is 
constructed  is  all  of  the  earth,  earthy. — George  Ticknor 
Curtis. 

CURTIS    ON    EVOLUTION    WITHOUT    CONTINUITY. 

The  doctrine  of  evolution  is  incompatible  with  the  exist- 
ence of  the  soul  after  the  brain  has  ceased  to  act.  The  intel- 
lect can  have  no  existence  after  the  brain  has  perished,  any 
more  than  there  can  be  digestion  of  food  after  the  stomach 
has  been  destroyed. — George  Ticknor  Curtis,  Creation  or  Evo- 
lution, p.  14. 


52  FAITHS  OF  FAMOUS  MEN. 

CURTIS    WANTS    PROOFS,    NOT    PROMISES. 

We  are  (expected)  to  give  up  our  belief  that  God  made  man 
in  His  own  image,  because  we  expect  to  discover  proof  that 
He  formed  some  lowl3^-organized  creature,  and  then  sat  as  a 
spectator  of  the  struggle  for  existence,  through  which  another 
and  then  another  higher  form  of  being  should  be  evolved, 
until  the  bod}^  and  mind  should  grow  out  of  the  successive 
development  of  organic  structure  !  Darwin  tells  us  himself 
frankly  that  "  the  early  progenitor  of  the  whole  Simian 
stock,  including  man  (Descent  of  Man,  p.  155),  is  an  undis- 
covered animal,  which  may  not  have  been  identical  with,  or 
may  not  even  have  closely  resembled,  any  existing  ape  or 
monkey."— /62V/.,  pp.  102,  195. 

CURTIS    WOULD    ACCOUNT    FOR    DARWIN's    GRUB. 

Darwin  supposes  some  one  very  low  form  of  organic  life, 
an  aquatic  grub,  and  out  of  it  he  evolves  all  other  animal 
organisms,  by  the  process  of  natural  and  sexual  selection 
through  successive  generations,  ending  in  man.  This  hypo- 
thesis leaves  the  original  organism  to  be  accounted  for,  and 
though  Mr.  Darwin  does  not  expressly  assert  that .  .  .  the 
Creator  .  .  .  fashioned  the  first  organism,  he  leaves  it  to  be 
implied. 

CURTIS    ON    spencer's    DOCTRINE. 

One  philosopher  (Spencer)  carries  the  doctrine  of  evolu- 
tion much  further  (than  Darwin  does),  and,  if  I  rightly  un- 
derstand him,  rejects  any  act  of  creation,  even  of  the  .  .  . 
simplest  type  of  animal  existence.  .  .  .  Mr.  Spencer  .  .  . 
does  not  admit  of  any  primal  organism  as  the  origin  of  the 
whole  series  of  animals.  .  .  .  Mr.  Spencer's  philosophy  leads 
to  the  conclusion  that  there  is  no  God,  or  no  such  God  as  the 
hypothesis  of  special  creations,  .  .  .  or  .  .  .of  evolution  .  .  . 
calls  for.  ...  As  to  the  Spencerian  doctrine,  I  do  not  see 
that  the  idea  of  a  creating  Power  comes  in  anywhere,  .  .  . 
at  the  commencement  of  a  series,  ...  or  at  any  point.  .  .  . 
Mr.  Spencer  is  allowed  to  be  one  of  the  leading  minds  of  this 
age.  .  .  .  Mr.  Spencer  explicitly  denies  the  absolute  com- 


CREATION.  53 

mencement  of  organic  life  on  the  globe  ...  for  he  says  (Biol, 
I.,  482),  "  The  aflirmation  of  universal  evolution  is  in  itself  a 
negation  of  an  absolute  commencement  of  anything." — 
Creation  or  Evolution,  pp.  7,  8,  139,  225,  349. 

CURTIS    SEEKS    A    PERSONAL    GOD    IN    IT. 

He  (Mr.  Spencer)  maintains  .  .  .  that  we  .  .  .  can  know 
nothing  of  a  personal  God.  He  negatives  the  existence  of 
God  as  a  Being  capable  of  giving  .  .  .  moral  instructions  to 
man.  According  to  that  philosophy,  there  is  nothing  in  the 
universe  but  an  Omnipotent  Power  which  underlies  all  mani- 
festations. To  ascribe  personality  to  that  Power  is  a  relic  of 
the  primitive  beliefs  of  barbarians,  and  it  is  rapidly  dying  out 
of  the  conceptions  of  educated  men. — Ibid.,  pp.  433,  452  ff. 

CURTIS    SEEKS    PERSONAL    IMMORTALITY    IN     IT. 

I  do  not  understand  Mr.  Spencer's  philosophy  as  includ- 
ing .  .  .  any  .  .  .  existence  of  the  mind  after  death.  He 
says,  "  The  one  thing  permanent  is  the  Unknowable  Reality 
hidden  under  all  these  changing  shapes."  (Priii.  Psychol, 
II.,  503.)  .  .  .  He.  .  .  endeavors  to  disprove  the  existence  of 
the  mind  ...  as  a  spiritual  entity,  capable  of  surviving  the 
body.  I  have  seen  an  ingenious  hypothesis,  etc.  (e,  g.): 
"Having  spent  .  .  .  feons  in  forming  man,  by  the  .  .  .  pro- 
cess of  evolution,  God  will  not  suffer  man  to  fall  back  into 
elemental  flames,  and  be  consumed  by  the  further  operation 
of  physical  laws,  but  will  transfer  him  into  the  dominion  of 
the  spiritual  laws  that  are  held  in  reserve  for  his  salvation." 
.  .  .  What  or  who  is  it  that  God  is  supposed  to  have  spent 
?eons  in  creating  by  evolution  ?  If  we  contemplate  a  single 
specimen  of  the  human  race,  we  find  a  bodily  organism  en- 
dowed with  life  like  that  of  other  animals,  and  acted  upon 
by  physical  laws  throughout  ...  its  existence,  etc. — Ibid.,  pp. 
416,  457,  543. 

CUYLER    GLAD    AND    SAD    AS    TO    DRUMMOND. 

When  I  met  Drummond  in  Edinburgh  (in  1885)  I  said  to 
him,  "  I  hope  that  your  scientific  pursuits  will  not  draw  you 


54  FAITHS  OF  FAMO  US  MEN. 

away  from  your  simple,  earnest,  orthodox  faith."  He  re- 
plied, "  Don't  be  afraid  ;  I  am  too  busy  trying  to  save  young 
men,  and  the  only  way  to  do  that  is  to  bring  them  to  Christ." 
Nobly  said  ;  and  I  sineerely  lament  that  he  was  ever  diverted 
from  that  glorious  work  to  write  a  scientific  treatise  on  "The 
Ascent  of  Man." 

CUYLER    ON    KNOWNOTHINGISM's    DONOTHINGISM. 

r  "^ Agnosticism  never  won  a  victory,  never  slew  a  sin,  never 

';     healed  a  heartache,  never  produced  a  ray  of  sunshine,  never     J 


saved  a  soul. 

dana's  last  word  on  transmutation. 

The  evolution  of  the  system  of  life  w^ent  forward  through 
the  derivation  of  species  from  species,  according  to  natural 
methods,  .  .  .  and  with  few  occasions  for  supernatural  inter- 
vention. The  method  of  evolution  admitted  of  abrupt  tran- 
sitions between  species;  but  for  .  .  .  man  .  .  .  there  was 
required  a  special  act  of  a  Being  above  Nature,  whose  Su- 
preme Will  is  not  only  the  source  of  natural  law,  but  is  the 
working-force  of  Nature. — Geol,  pp.  603,  604.  Repeated  and 
emphasized  in  Amer.  Jour.  Sci.,  etc.,  October,  1876. 

DANA    AGREES    WITH    GLADSTONE. 

I  agree  in  all  essential  points  with  Mr.  Gladstone,  and  be- 
lieve that  the  first  chapters  of  Genesis  and  Science  are  in  ac- 
cord.— Yours,  etc.,  James  D.  Dana.  (Letter  to  Dr.  Sutherland, 
dated  New  Haven,  April  16,  1886.) 

DARWIN's    PROFESSION    OF    DARWINISM. 

The  birth  both  of  the  species  and  of  the  individual  are 
equally  parts  of  that  grand  sequence  of  events  which  our 
minds  refuse  to  accept  as  the  result  of  blind  chance.  To  my 
mind  it  accords  better  with  what  we  know"  of  the  law^s  impressed 
on  matter  by  the  Creator  that  the  production  of  the  past  in- 
habitants of  the  world  should  have  been  due  to  secondary 
causes  like  those  determining  the  birth  of  the  individual.  .  .  . 
There  is  a  grandeur  in  this  view  of  life,  with  its  several 


CREATION.  55 

powers  having  been  breathed  by  the  Creator  into  a  few  forms 
or  into  one ;  and  that  while  this  planet  has  gone  cycling  on, 
according  to  fixed  laws  of  gravity,  from  so  simple  a  begin- 
ning, endless  forms  most  beautiful  and  most  wonderful  have 
been  and  are  being  evolved. 

DARWIN   ANTICIPATES    CRITICISM. 

I  am  aware  that  the  conclusions  arrived  at  in  this  work 
{The  Descent  of  Man)  will  be  denounced  by  some  as  highly 
irreligious,  but  he  who  denounces  them  is  bound  to  show 
why  it  is  more  irreligious  to  explain  the  origin  of  man  as  a 
distinct  species  from  a  lower  form,  through  the  laws  of  varia- 
tion and  natural  selection,  than  to  explain  the  birth  of  the 
individual  through  the  laws  of  reproduction.  He  who  has 
seen  a  savage  .  .  .  will  not  feel  much  shame  if  forced  to 
acknowledge  that  the  blood  of  some  more  humble  creature 
flows  in  his  veins.  I  would  as  soon  be  descended  from  a 
heroic  little  monkey  who  exposed  himself  to  great  danger 
...  to  save  the  life  of  his  keeper,  as  from  a  savage  who  de- 
lights to  torture  his  enemies,  offers  bloody  sacrifices,  practices 
infanticide,  etc.  Man  may  be  excused  for  feeling  some  de- 
gree of  pride  at  having  risen  ...  to  the  very  summit  of  the 
organic  scale ;  and  the  fact  of  his  having  so  risen,  instead  of 
being  aboriginally  placed  there,  may  give  him  hope  for  a 
still  higher  destiny  in  the  distant  future. 

DARWIN's    candid    CONFESSION. 

I  now  admit  that  in  the  earlier  editions  of  my  Origin  of 
Species  I  have  attributed  too  much  to  the  action  of  natural 
selection  or  the  survival  of  the  fittest.  I  had  not  formerly 
sufficiently  considered  the  existence  of  many  structures 
which  appear  to  be  .  .  .  neither  beneficial  nor  injurious; 
and  this  I  believe  to  be  one  of  the  greatest  oversights  as  yet 
detected  in  my  works.  ...  To  suppose  that  the  eye,  with  all 
its  contrivances  for  adjusting  the  focus  to  different  distances, 
could  have  been  formed  by  natural  selection,  seems,  I  freely 
confess,  absurd  in  the  highest  degree.  .  .  .  The  most  eminent 
paleontologists,  Cuyler,  Agassiz,  et  al.,  and  all  our  great  geolo- 


56  FAITHS  OF  FAMOUS  MEX. 

gists,  Lovell,  Murchison,  et  ai,  have  maintained  the  immu- 
tability of  species. 

DARWIN    ox    GOD    AND    IMMORTALITY. 

I  have  never  been  an  atheist,  in  the  sense  of  denying  the 
existence  of  God.  .  .  .  The  question  whether  there  exists  a 
Creator  has  been  answered  in  the  affirmative  by  some  of  the 
best  intellects  that  have  ever  existed.  .  .  .  An  omniscient 
Creator  must  have  foreseen  every  consequence  which  results 
from  the  law  imposed  by  Him.  .  .  .  An  omnipotent  and 
omniscient  Creator  ordains  everything  and  foresees  every- 
thing. (Animals  and  Plants^  etc.,  111.,  ^'^1.)  With  respect  to 
immortality,  nothing  shows  me  how  strong  and  almost  in- 
stinctive a  belief  it  is,  as  the  consideration  .  .  .  that  the  sun 
with  all  the  planets  will  in  time  grow  too  cold  for  life,  unless, 
etc.  .  .  .  Believing,  as  I  do,  that  man  in  the  distant  future 
will  be  a  far  more  perfect  creature  than  he  now  is,  it  is  an  in- 
tolerable thought  that  ...  all  sentient  beings  are  doomed  to 
annihilation  after  such  long-continued  progress.  To  those 
who  admit  the  immortality  of  the  soul,  the  destruction  of  our 
world  will  not  appear  so  dreadful. 

DARWIN's     LAUDATION    OF    FOREIGN    MISSIONS. 

(Sandwich  Islands,  during  voyage  around  the  world.) 
Many  attack  the  missionaries,  their  system,  and  the  effect 
produced  by  it.  Such  never  compare  the  present  state  with 
that  of  the  island  only  twenty  years  ago.  Human  sacrifices, 
an  idolatrous  priesthood,  profligacy  unparalleled,  infanticide, 
have  been  abolished,  and  intemperance  and  licentiousness 
greatly  reduced  by  Christianity.  In  a  voyager  to  forget 
these  is  base  ingratitude,  but  it  is  useless  to  argue.  ...  I  be- 
lieve that,  disappointed  in  not  finding  the  field  of  licentious- 
ness so  open  as  formerly,  they  will  not  give  credit  to  a 
morality  which  they  do  not  practice,  or  to  a  religion  which 
they  undervalue,  if  not  despise. 

Darwin's  donation  to  foreign  missions. 

(Letter  from  Admiral  Sir  James  Sullivan.)  Mr.  Darwin 
had  often  expressed  to  me  his  conviction  that  it  was  useless 


CREATION.  57 

to  send  missionaries  to  such  savages  as  the  Fuegians,  the  low- 
est of  the  human  race.  I  had  always  replied  that  I  did  not  be- 
lieve that  any  human  beings  existed  too  low  to  comprehend 
the  Gospel  of  Christ.  After  many  years  he  wrote  to  me  that 
the  recent  account  of  the  mission  showed  that  he  had  been 
wrong  and  I  right,  and  he  enclosed  $25  as  a  testimony  of  his 
interest  in  the  good  work. 

DAWSON    ON    WHAT    NOBODY    KNOW'S. 

I  do  not  know  anything  about  the  origin  of  man,  except 
what  I  am  told  in  the  Scriptures,  i.e.,  that  God  made  him.  I 
do  not  know  any  more  than  that ;  and  I  do  not  know  any- 
body that  does.  There  is  nothing  in  science  that  reaches 
the  origin  of  anything  at  all. 

DIMAN    ON    A    SELF-DEVELOPING    MACHINE. 

Creation  by  fabrication  is  less  wonderful  than  creation  by 
evolution.  A  man  may  bring  a  machine  together,  but  he 
cannot  make  a  machine  that  develops  itself.  Whatever 
ground  we  may  have  for  believing  in  an  intelligent  First 
Cause,  that  ground  is  not  in  the  slightest  degree  impaired  by 
the  doctrine  of  evolution. 

DONNELLY    ON    EARTH'S    LOST    '*  UMBILICUS." 

This  (the  Lost  Atlantis)  was  the  Garden  of  Eden  of  our 
race.  In  the  midst  of  this  was  a  sacred  and  glorious  eminence 
— the  umbilicus  orbis  terrarum — "  toward  which  the  heathen 
in  all  parts  of  the  world  and  in  all  ages  turned  a  wistful  gaze 
in  every  act  of  devotion." — Ignatius  Donnelly. 

drummond's  scale  of  being. 

Some  mineral,  but  not  all,  becomes  vegetable ;  some  vege- 
table, but  not  all,  becomes  animal ;  some  animal,  but  not 
all,  becomes  human ;  some  human,  but  not  all,  becomes  Di- 
vine.— Natural  Laio  in  the  Spiritual  World,  p.  412. 

drummond's  anthropogenetic  apologetics. 

Granted  that  natural  selection  and  evolution  are  facts,  they 
are  not  irreconcilable  with  the  belief  that  God  has  created 


58  FAITHS  OF  FAMO US  MEN. 

and  sustains  the  world.  On  the  contrary,  this  belief  can 
allow  them  a  prominent  place,  but  on  the  distinct  under- 
standing that  this  place  lias  been  assigned  to  them  by  God, 
and  that  they  are  under  His  supervision  and  care.  Looked 
at  from  this  point  of  view,  the  principle  of  natural  selection 
becomes  a  real  and  beautiful  acquisition  to  natural  theology, 
and  Mr.  Darwin's  work  on  Origin  of  Species  may  be  regarded 
as  perhaps  the  most  important  contribution  to  the  literature 
of  apologetics  which  the  nineteenth  century  has  produced. — 
Essay,  The  Doctrine  of  Creation. 

EDISON    ON    SCIENTIFIC    FRAUDS. 

The  "  scientific  text-books  "  are  mostly  misleading.  I  get 
mad  with  myself  when  I  think  that  I  have  believed  what  was 
so  learnedly  set  forth  in  them.  There  are  more  frauds  in  sci- 
ence than  anywhere  else.  Take  a  whole  pile  of  them  (the 
text-books)  that  I  can  name,  and  you  will  find  uncertainty, 
if  not  imposition,  in  half  of  Avhat  they  state  as  scientific 
truth.  They  (the  pseudo-scientific  authors)  have  time  and 
again  set  down  experiments  as  done  by  them  that  they  never 
did,  and  upon  which  they  have  founded  so-called  scientific 
truths.  I  have  been  thrown  off"  my  track  by  them  for 
months  at  a  time.  You  see  a  great  name,  and  you  believe  in 
it.  Try  the  experiment  yourself,  and  you  find  the  result 
altogether  different.  I'd  rather  know  nothing  about  a  thing 
in  science,  nine  times  out  of  ten,  than  what  the  books  would 
tell  me.  For  applied  science,  .  .  .  the  only  science,  I  would 
rather  take  the  thing  up  and  go  through  with  it  myself.  I'd 
find  out  more  about  it  than  any  one  could  tell  me,  and  I 
would  be  sure  of  what  I  know\  Professor  This  or  That  will 
prove  to  you  out  of  the  books  that  it  can't  be  so,  though  you 
have  it  right  in  the  hollow  of  your  hand  and  could  break  his 
spectacles  with  it. —  The  New  York  Herald^  December  31,  1879. 

EMERSON    ON    EVOLUTION'S    POETIC    SIDE. 

The  electric  words  pronounced  by  John  Hunter  one  hun- 
dred years  ago—"  arrested  and  progressive  develoi)ment  " — 
indicating  the  way  upward  from  the  invisible  protoplasm  to 


CREATION.  59 

the  highest  organisms,  gave  the  poetic  key  to  natural  science 
— of  which  theories  of  Geoffrey  Saint-HiUaire,  of  Oken,  of 
Goethe,  of  Agassiz  and  Owen  and  Darwin  (Erasmus,  grand- 
father of  Cliarles)  in  zoology  and  hotany  are  the  fruits — a 
hint  w'hose  power  is  not  exhausted,  showing  unity  and  per- 
fect order  in  physics.  The  hardest  chemist,  the  severest 
analyzer,  scornful  of  all  but  the  driest  fact,  is  forced  to  keep 
the  poetic  curve  of  nature,  and  his  results  are  like  a  myth 
of  Theocritus.  All  multiplicity  rushes  to  be  dissolved  into 
unity.  Anatomy,  osteology,  exhibit  arrested  or  progressive 
ascent  in  each  kind,  the  lower  order  pointing  to  the  higher 
forms,  the  higher  to  the  highest :  from  the  fluid  in  an  elastic 
sac,  from  radiate,  mollusk,  articulate,  vertebrate,  up  to  man ; 
as  if  the  whole  animal  world  were  only  a  Hunterian  Museum 
to  exhibit  the  genesis  of  mankind. 

EMERSON  ON  WORMS  MOUNTING  MANWARD, 

A  subtle  chain  of  countless  rings 
The  next  unto  the  farthest  brings  ; 
The  eye  reads  omens  where  it  goes, 
And  speaks  all  languages  the  rose  ; 
And,  striving  to  the  man,  the  worm. 
Mounts  up  through  all  the  spires  of  form. 

— Prolog  to  "Nature."     See  Miscellanies. 

FARRAR A  ONCE  BETE  NOIRE    EMBRACED. 

Who  does  not  remember  the  burst  of  scorn  and  hatred 
with  which  the  theory  of  evolution  was  first  received  !  Mr. 
Darwin  endured  the  fury  of  pulpits  and  church  congresses 
with  great  dignity  ;  not  one  angry  word  escaped  him.  Yet 
before  Mr.  Darwin's  life  was  over,  his  hypothesis  was 
accepted  as  a  luminous  guide  to  inquiry  by  leading  scientists. 
That  there  is  such  a  law  of  natural  selection  all  are  agreed. 
Further,  the  theory  of  evolution  has  now  been  admitted  as  a 
possible  explanation  of  the  phenomena  of  life,  by  leading 
theologians,  and  we  have  been  told  on  all  sides  that  if  it 
should  be  true,  there  is  nothing  in  it  .  .  .  contrary  to  the 
creed  of  the  catholic  faith. —  The  Bible:  Its  Meaning  and  Su- 
premacy, p.  167. 


6o  FAITHS  OF  FAMOUS  MEN. 

FARRAR    AT    DARWIN'S    FUNERAL. 

Not  a  voice  was  raised  in  opposition  when  Mr.  Darwin  was 
laid  with  a  nation's  approval  in  his  honored  grave  in  West- 
minster Abbey ;  and — seeing  how  noble  was  his  example, 
how  gentle  and  pure  his  character,  how  simple  his  devotion 
to  truth,  how  deep  his  studies,  how  memorable  his  discov- 
eries, even  apart  from  the  view  which  is  mainly  associated 
with  his  name — I  regarded  it  as  an  honor  to  be  one  of  the 
bearers,  .  .  .  and  to  preach  his  funeral  sermon  in  .  .  .  "  the 
great  temple  of  silence  and  reconciliation." — Ibid.,  pp.  168, 
169. 

FARRAR    ELUCIDATES    GENESIS  I. 

The  battle  between  science  and  that  which  was  mistaken 
for  religion  has  been  chiefly  waged  over  the  first  chapter  of 
Genesis.  That  chapter  is  of  transcendent  value,  and  cor- 
rected the  Idolatry,  the  Polytheism,  the  Atheism,  the  Pan- 
theism, the  Ditheism,  the  Agnosticism,  the  Pessimism  of 
millions.  No  science  has  ever  collided  with  or  ever  can 
modify  its  true  and  deep  object,  which  w^as  to  set  right  an 
erring  world  in  the  supremely  important  knowledge  that 
there  is  one  God  and  Father  of  us  all,  the  Creator  of  heaven 
and  earth.  It  was  written  to  substitute  simplicity  for  mon- 
strous complications,  and  peace  for  wdld  terrors,  and  hope  for 
blank  despair. — Ibid.,  p.  168. 

FICHTE THE    SITUATION    IN    GERMANY. 

Ethical  Theism  is  now  master  of  the  situation.  The  at- 
tempt to  lose  sight  of  a  personal  God  in  nature,  or  to  subor- 
dinate His  transcendence  over  the  universe  to  any  power 
immanent  in  the  universe,  and  especially  the  tendency  to 
deny  the  theology  of  ethics,  and  to  insist  only  upon  the 
reign  of  force,  are  utterly  absurd,  and  are  meeting  their  just 
condemnation. — The  younger  Fichte  in  The  North  American 
Review,  January,  1877. 

FISHER THE    OUTCRY    AGAINST     DARWIN, 

(Speaking  of  physical  science.)  Its  field  of  inquiry  is 
second  causes.     In  exploring  for  links  of  causal  connection 


CREATION.  6 1 

between  the  objects  of  nature,  it  is  engaged  in  its  proper 
work,  .  .  .  and  nothing  is  more  unreasonable  than  to  raise 
an  outcry  against  a  man  like  Mr.  Darwin. — Faith  and  Ra- 
tionalism, pp.  106,  110. 

FISHER EVOLUTION    AFTER    INVOLUTION. 

Suppose  it  were  true  that  all  animals — nay,  all  living 
things — could  be  traced  back  to  a  single  germ,  out  of  which 
they  were  developed  in  pursuance  of  certain  laws  or  ten- 
dencies. Then  they  were  all  contained  in  that  germ.  Nothing 
can  be  e-volved  that  was  not  before  in-volved. — Discussions  in 
History  and  Theology,  p.  481. 

FISKE    ON    DARWIN    AND    NEWTON. 

To-day  (April,  1882)  .  .  .  all  that  was  mortal  of  Charles 
Darwin  is  borne  to  its  last  resting-place,  by  the  side  of  Sir 
Isaac  Newton.  .  .  .  Since  the  publication  of  the  immortal 
"  Principia "  no  single  scientific  book  has  so  widened  the 
mental  horizon  of  mankind  as  Origin  of  Species.  Mr.  Dar- 
win, like  Newton,  was  a  very  young  man  when  his  great 
discovery  suggested  itself  to  him.  Like  Newton,  he  waited 
many  years  before  publishing  it  to  the  world.  Like  Newton, 
he  lived  to  see  it  become  part  and  parcel  of  the  mental  equip- 
ment of  all  men  of  science.  The  theological  objection  urged 
against  the  Newtonian  theory  .  .  .  that  it  substituted  the 
action  of  natural  causes  for  the  immediate  action  of  the 
Deity,  was  also  urged  against  the  Darwinian  theory ;  .  .  . 
and  the  same  objection  will  doubtless  continue  to  be  urged 
against  scientific  explanations  of  natural  phenomena  so  long 
as  there  are  men  who  fail  to  comprehend  the  profoundly 
theistic  and  religious  truth  that  the  action  of  natural  causes 
is  in  itself  the  immediate  action  of  the  Deity. — Excursions 
of  an  Evolutionist,  pp.  337,  367,  368. 

FISKE'S    impregnable    POSITION. 

Darwinism  may  convince  us  that  the  existence  of  liighly 
complicated  organisms  is  the  result  of  an  infinitely  diversi- 


62  FAITHS  OF  FAMOUS  MEN. 

fied  aggregate  of  circumstances  so  minute  as  severally  to 
seem  trivial  or  accidental^;  yet  the  consistent  theist  will 
-always  occupy  all  impregnable  position  in  maintaining  that 
the  entire  series  ...  is  an  immediate  manifestation  of  the 
creative  action  of  God,— (^Darwinism,  etc.,  p.  7.)  "I  never  in 
my  life  read  so  lucid  an  expounder,  and  therefore  thinker,  as 
you  are." — Danvhi's  Letter  to  Fiske. 

FISKE    AS    AN    EXPOUNDER    OF    SPENCER. 

Mr.  Spencer  is  incomparably  the  greatest  master  of 
psychological  analysis  that  the  world  has  ever  seen.  .  .  . 
That  which  Mr.  Spencer,  throughout  all  his  works,  regards 
as  the  All-Being  (is)  the  Power  of  which  "  our  lives,  alike 
physical  and  mental,  in  common  with  all  the  activities,  or- 
ganic and  inorganic,  amid  Avhich  we  live  and  move,  are  but 
the  workings."  .  .  .  Deity  is  knowable  as  the  Power  which  is 
disclosed  in  every  throb  of  the  mighty  rhythmic  life  of  the 
universe.  We  might  as  well  try  to  escape  from  the  air  in 
which  we  breathe  as  to  expel  from  the  consciousness  the 
Power  which  is  manifested  throughout  the  physical  uni- 
verse. .  .  .  According  to  Mr.  Spencer,  the  Divine  Energy 
which  is  manifested  throughout  the  knowable  universe  is 
the  same  energy  "  which  in  us  wells  up  under  the  form  of 
consciousness." — The  Idea  of  God  and  The  Destiny  of  Man. 

FISKE    ON    SPENCER    AND     NEWTON. 

(At  the  Spencer  banquet.)  Mr.  President  (Evarts) :  .  .  . 
We  have  met  here  this  evening  (November  9,  1882,)  to  do 
homage  to  a  dear  and  noble  teacher  and  friend,  and  it  is  well 
that  we  should  choose  this  time  to  recall  the  various  aspects 
of  the  immortal  work  by  which  he  has  earned  the  gratitude 
of  the  world.  The  work  which  Herbert  Spencer  has  done 
...  is  of  the  calibre  of  that  which  Aristotle  and  Newton  did. 
Though  coming  in  this  later  age,  it  as  far  surpasses  their 
work  in  its  vastness  of  performance  as  the  railway  surpasses 
the  sedan-chair,  or  as  the  telegraph  surpasses  the  carrier- 
pigeon. 


CREATION.  ^^ 

FISKE'S    SPENCERIAN    creed FIRST    ARTICLI  ;    , 

(At  the  Spencer  banquet.)  ^Ir.  Spencer's  work  on 
side  of  religion  will  be  seen  to  be  no  less  important  than  h. 
work  on  the  side  of  science,  when  once  its  religious  implica- 
tions shall  have  been  fully  and  consistently  unfolded.  .  .  . 
The  things  and  events  of  this  world  do  not  exist  and  occur 
blindly  or  irrelevantly,  but  all,  from  the  beginning  to  the 
end  of  time,  and  throughout  the  farthest  sweep  of  illimitable 
space,  are  connected  together  as  the  orderly  manifestations 
of  a  divine  Power,  and  this  divine  Power  is  something  out- 
side ourselves,  and  upon  it  our  own  existence  from  moment 
to  moment  depends.  .  .  .  There  exists  a  Power  to  which  no 
limit  of  time  or  space  is  conceivable,  and  all  phenomena  of 
the  universe,  material  or  spiritual,  are  manifestations  of  this 
infinite  and  eternal  Power.  This  assertion  ,  .  .  Mr.  Spencer 
has  elaborately  set  forth  as  a  scientific  truth — nay,  as  the 
ultimate  truth  of  science,  as  the  truth  upon  which  the  whole 
structure  of  human  knowledge  rests. 

fiske — spencer's  deity  is  job's. 

(At  the  Spencer  banquet.)  When  the  Hebrew(?)  prophet 
declares  that  "  by  Him  were  laid  the  foundations  of  the 
deep  "  ("  Where  wast  thou  when  I  laid  the  foundations  of 
the  earth?"  Job,  xxxviii.,  4),  but  reminded  us,  "  Who  by 
searching  can  find  Him  out  ?"  ("  Then  answered  Zophar," 
.  .  .  xi.,  7,  "  Canst  thou  by  searching  find  out  God  ?"  .  .  .) 
he  meant  pretty  much  what  Mr.  Spencer  means  when  he 
speaks  of  a  Power  that  is  inscrutable  in  itself,  yet  is  revealed 
from  moment  to  moment  in  every  throb  of  the  mighty 
rhythmic  life  of  the  universe. 

fiske — spencer's  deity  is  carlyle's. 

(At  the  Spencer  banquet.)  When  Carlyle  speaks  of  the 
universe  as  in  very  truth  the  star-domed  city  of  God,  that 
through  every  crystal,  and  through  every  living  thing,  but 
most  through  every  living  soul,  the  glory  of  a  present  God 
still  beams,  he  means  pretty  much  the  same  thing  that  Mr. 
Spencer  means,  save  that  he  speaks  with  the  language  of 


62 


k 


S  OF  FAMOUS  MEN. 


fiod  12-'^''  /colored  by  emotion,  and  not  with  the 

Morless  language  of  science. 


seen 


JAN  CREED SECOND  ARTICLE. 
Liet.)  Men  ought  to  do  certain  things, 
rom  doing  certain  other  things ;  and 
ngs  are  wrong  to  do  and  other  things 
le  mysterious  but  very  real  way  con- 
:e  and  nature  of  this  divine  Power, 
which  reveals  itself  in  every  great  and  every  tiny  thing, 
without  which  not  a  star  courses  in  its  mighty  orbit,  and  not 
a  sparrow  falls  to  the  ground.  .  .  .  When,  with  Mr.  Spencer, 
we  study  the  principles  of  right  living  as  part  and  parcel  of 
the  whole  doctrine  of  the  development  of  life  upon  the 
earth,  ...  we  then  see  that  the  distinction  between  right 
and  wrong  is  rooted  in  the  deepest  foundations  of  the  uni- 
verse. .  .  .  Human  responsibility  is  made  more  strict  and 
solemn  than  ever,  when  the  eternal  Power  that  lives  in  every 
event  of  the  universe  is  thus  seen  to  be  in  the  deepest  pos- 
sible sense  the  author  of  the  moral  laws  that  should  guide 
our  lives,  and  in  obedience  to  which  lies  our  only  guarantee 
of  the  happiness  that  is  incorruptible, — which  neither  in- 
evitable misfortune  nor  unmerited  obloquy  can  ever  take 
away. — John  Fiske,  Excursions  of  an  Evolutionist,  pp.  304,  305. 

GLADDEN    EXPLAINS     "THE    UNKOWABLE." 

Mr.  Spencer  tells  us  that  this  force  is  "  not  self-existent," 
.  .  .  but  that  "  behind  it  all  is  the  Unknown  Cause  "... 
"  an  indefinite  Reality "  .  .  .  "  the  Ultimate  Cause  from 
which  humanity  has  proceeded  "  .  .  .  "  the  Power  mani- 
fested through  man  and  the  world  from  instant  to  instant" 
..."  this  inscrutable  Existence,"  etc.  .  .  .  The  assertion  that 
God  is  "  unknowable  "  means  only  that  he  is  unknowable  by 
methods  of  science. 


Mr.  Darwin  speaks  reverently  of  the  Creator,  and  assumes 
that  the  original  germs,  out  of  which  all  the  marvellous  life 


CREATION.  65 

of  the  universe  has  been  developed,  received  their  existence 
and  their  powers  from  their  Creator.  .  .  . 

Mr.  Darwin  never  denies  God.  His  theory  of  the  Evolu- 
tion of  the  eye  furnishes  a  proof  of  Intelligence  far  more  im- 
pressive than  Paley  ever  dreamed  of.  Nature,  as  Darwin 
sees  it,  exhibits  a  grander  order,  a  more  far-reaching  and 
comprehensive  purpose. — Burning  Questions,  17,  ff. 

gladden's  theological  student. 

(Minister  examining  student  in  Gladden's  presence.) 
"  What  do  you  think  of  Paley's  argument  for  the  existence 
of  God?"  Answer.  "It  was  very  well  in  its  time,  but  the 
proofs  of  intelligence  and  j^urpose  in  the  creation  that  are 
showm  to  us  by  Darwin,  Tyndall  and  Spencer  are  so  much 
ampler  and  more  convincing  than  those  of  Paley  that  his 
arguments  seem  weak  and  inadequate."  The  good  brethren 
looked  at  one  another  in  amazement.  They  had  not  a  word 
to  say.  Yet,  astonishing  as  the  utterance  seemed,  it  was 
strictly  true.  The  facts  that  these  men  have  gathered  and 
set  in  order,  and  the  natural  laws  that  they  have  discovered, 
bear  witness  in  a  wonderful  way  to  the  existence  of  Him 
whom  we  call  God. — Article  on  Has  Evolution  Abolished 
Godf 

GLADSTONE    ON    INSPIRED    GEOLOGY. 

How  came  the  author  of  Genesis  I.  to  know  that  order,  or  to 
possess  knowledge  which  natural  science  has  only  within  the 
present  century,  for  the  first  time,  dug  out  of  the  bowels  of 
the  earth  ?  .  .  .  Either  this  writer  was  gifted  with  faculties 
passing  all  human  experience,  or  else  his  knowledge  was 
divine.  .  .  .  Genius  can  no  more  tell,  apart  from  .  .  .  results 
attained  by  inquiry,  what  are  the  contents  of  the  crust  of  the 
earth  than  it  can  square  a  circle.  ...  So  stands  the  plea  for 
a  revelation  of  truth  from  God. — See  The  Nineteenth  Century, 
November,  1885. 

GLADSTONE    ADDRESSES     INGERSOLL. 

On  what  ground  is  Darwin's  system  fatal  to  the  Scriptures? 
The  moral  history  of  man,  in  its  principal  stream,  has  been 

5 


ZI 


66  FAITHS  OF  FAMOUS  MEN. 

distinctly  an  evolution  from  the  first  until  now ;  and  the 
succinct  and  grand  account  of  the  creation  in  Genesis  is 
singularly  accordant  with  the  same  idea.  There  is  no  color- 
able ground  for  assuming  evolution  and  religion,  etc.,  to  be  at 
variance  with  one  another.  Wherein  does  this  doctrine 
eliminate  the  idea  of  creation?  Does  not  reason  require  us 
to  contend  that  evolution  so  much  the  more  consolidates, 
enlarges  and  enhances  the  true  argument  of  design  and  the 
entire  Theistic  position  ? 

gray's  darwiniana  as  per  cook. 

Professor  Asa  Gray  maintains  that  Darwin  is  guiltless  of 
all  atheistic  intent ;  that  he  never  denied  the  possibility  of 
creative  intervention  in  the  origin  of  species ;  that  he  never 
depended  exclusively  on  natural  selection  for  the  explana- 
tion of  variations  in  animal  forms ;  and  that  he  never  sneered 
at  the  argument  from  design,  to  which  John  Stuart  Mill 
advises  philosophers  to  adhere  in  their  proof  of  the  Divine 
Existence. — Joseph  Cook,  Biology,  pp.  29,  30. 

gray's  darwiniana  per  gray, 

""Darwin  only  assures  you  that  what  you  might  have 
thought  was  done  directly  and  at  once,  was  done  indirectly 
and  successively.  (Darwiniana,  by  Asa  Gray,  p.  84.)  .  .  . 
One  thing  is  clear,  that  the  current  is  all  running  one  way, 
and  seems  unlikely  to  run  dry,  and  that  evolutionary  doc- 
trines are  profoundly  affecting  all  natural  science.  .  .  .  Sober 
evolutionists  do  not  suppose  that  man  has  descended  from 
monkeys.  The  stream  must  have  branched  too  early  for 
that. — Natural  Science  and  Religion,  pp.  63,  101. 

GRAY    ON    SPECIES    FROM    SPECIES. 

The  difference  between  pure  Darwinism  and  more  theisti- 
cally  expressed  evolution  is  not  so  great  as  it  seemed.  Both 
agree  that  species  are  evolved  from  species.  .  .  .  You  ask  if 
I  maintain  that  the  doctrine  of  evolution  is  compatible  with 
this  (Christian  Theism)  ?  I  am  bound  to  do  so.  .  .  .  The 
inquiry  "  What  attitude  should  Christian  Theists  present  to 


CREATION.  67 

this  form  of  scientific  belief?"  should  not  be  .  .  .  difficult 
to  answer.  .  .  .  We  should  not  denounce  it  as  atheistical,  or 
as  practical  atheism,  or  as  absurd.  ...  I  am  unable  to  per- 
ceive that  the  idea  of  the  evolution  of  one  species  from 
another,  and  all  from  an  initial  form  of  life,  adds  any  new 
perplexity  to  Theism. — Xatural  Science  and  Religion,  pp.  64, 
80,  83,  106. 

haeckel's  unambiguous  monism. 

The  more  developed  man  of  the  present  day  is  capable  of 
and  justified  in  receiving  that  nobler  and  sublimer  idea  of 
God  which  alone  is  compatible  with  the  Monistic  conception 
of  the  universe,  and  which  recognizes  God's  Spirit  and  Powder 
in  all  phenomena  without  exception.  (^The  History  of  Creation, 
Vol.  L,  p.  75.)  By  this  (Monistic  conception  of  God)  we  un- 
ambiguously express  our  conviction  that  there  lives  "  One 
Spirit  in  all  things."  .  .  n^od  "is  iiot"  lo  be  placed  over 
^/"^gainst  the  material  wSrMas  an  external  being,  but  must  be 
^  placed  as  a  "  Divine  Pov/er  "  or  "  moving  Spirit  "  within  the 
cosmos  itself.  However  differently  expressed  in  the  philo- 
sophical system  of  an  Empedocles,  a  Spinoza,  a  Giordano 
Bruno,  a  Lamarck,  or  a  David  Strauss,  the  fundamental 
thought  common  to  them  all  is  ever  that  of  the  oneness 
of  the  cosmos,  or  of  the  indissoluble  connection  betw^een 
energy  and  matter,  between  mind  and  embodiment,  or,  as 
^i\^e  may  also  say,- between  God  and  the  world,  to  which 
Goethe,  Germany's  greatest  poet  and  thinker,  has  given  poet- 
ical expression  in  his  "  Faust,"  and  in  the  wonderful  series 
of  poems  entitled  "  Gott  und  Welt."  .  .  .  The  Monistic  idea 
of  God,  which  alone  is  compatible  with  our  present  knowl- 
edge of  nature,  recognizes  the  divine  Spirit  in  all  things.  .  .  . 
God  is  everywhere. — Monism,  as  Connecting  Religion  and  Sci- 
ence, pp.  3,  4,  5,  15,  18,  ff. 

haeckel's  paleontological  periods. 

The  organic  history  of  the  earth  must  not  be  calculated  by 
thousands  of  years,  but  by  paleontological  or  geological 
periods,  each  of  ivhich  comprises  many  thousands  of  years, 


68  FAITHS  OF  FAMO  US  MEN. 

and   perhaps   millions,  or  even  milliards  of  thousands   of 
years. — The  Hi4ory  of  Creation^  Ch.  xxiv. 

HAECKEL's    history    of    DARWINISM. 

Among  the  triumphs  of  the  human  mind,  the  doctrine  of 
evolution  takes  the  foremost  place.  Guessed  at  hy  Goethe 
100  years  ago,  but  not  expressed  in  definite  form  until  formu- 
lated by  Lamarck  in  the  beginning  of  the  present  century, 
it  was  at  last,  30  years  ago,  decisively  established  b}^ 
Charles  Darwin.  .  .  .  We  now  definitely  know  that  the  or- 
ganic world  on  our  earth  has  been  as  continuously  developed 
"  in  accordance  with  eternal  iron  laws  "  as  Lyell  had  (in 
1830)  shown  to  be  the  case  for  the  inorganic  frame  of  the 
earth  itself. — Monism,  p.  32. 

HAECKEL    VERSUS    VIRCHOW. 

If  indeed  here  and  there  one  of  the  older  naturalists  still 
disputes  the  foundation  on  w^hich  they  (the  theories  of  de- 
scent) rest,  or  demands  proof,  as  happened  on  the  part  of  a 
famous  pathologist  (Virchow)  at  the  Anthropological  Con- 
gress at  Moscow,  he  only  shows,  by  this,  that  he  has  re- 
mained a  stranger  to  the  stupendous  advances  of  recent 
biology,  and,  above  all,  of  anthropogeny.  .  .  .  Since  the 
death  of  Louis  Agassiz  (1873),  Rudolph  Virchow  is  regarded 
as  the  sole  noteworthy  opponent  of  Darwinism  and  the 
theory  of  descent ;  he  never  misses  an  opportunity  of  oppo- 
sing it  as  "an  unproved  hypothesis." — Monism,  or  The  Con- 
fession of  Faith  of  a  Man  of  Science,  pp.  37,  108. 

HALL    (jOHn)    USES    NOT    THE    TERM    ''ATHEIST." 

Granted,  if  you  will,  that  man  has  grown  out  of  germ-cells, 
it  is  not  held  that  they  are  "  from  everlasting,"  or  self-existent 
or  self-made.  Call  them  by  any  name  that  you  will,  "  pro- 
toplasm," "  cells  "  or  what  not;  make  them  to  be  as  many 
millions  of  years  back  as  you  will ;  while  a  beginning  is  con- 
ceded, there  is  need  of  a  Creator,  and  it  will  have  to  be 
conceded  that  the  evidence  of  power,  wisdom  and  design  is 
overwhelming  if  we  assume  that  cells  or  "  protoplasm  "  have 


CREATION,  69 

been  formed  in  such  a  way  as  to  develop  what  w^e  call  "  crea- 
tion "  in  any  era,  no  matter  how  distant.  This  ought  to  be 
remembered  in  favor  of  certain  scientists  who  are  loosely 
described  as  atheists  or  materialists  on  account  of  the  scien- 
tific positions  which  they  have  assumed.  They  put  back 
creation  but  they  do  not  deny  it.  They  make  its  early  stages 
quite  different  from  the  accepted  ideas  of  it,  but  they  do  not 
by  their  theory  ignore  a  Deity,  and  should  not  have  railing 
accusations  brought  against  them. — Questions  of  the  Day,  pp. 
78,  79. 

HARRIS    (S.)    ON    DARWIN's    LANGUAGE. 

Mr.  Darwin,  describing  the  fertilization  of  plants  by  in- 
sects, continually  speaks  of  arrangements  made  "m  orde^r 
^Aa^"  certain  results  may  be  secured.  He  uses  the  anthro- 
pomorphic language  of  final  causes  because  no  other  can  so 
exactly  express  the  observed  facts. 

HARRIS    (S.)    ON    spencer's    POSITION. 

Mr.  Spencer  goes  with  the  theist  to  this  point.  He  main- 
tains as  strenuously  as  the  theist  that  we  have  knowledge 
that  the  Absolute  Being  exists,  and  that  this  is  a  necessary 
law  of  thought,  "  the  best  guaranteed  of  all."  He  also  main- 
tains that  we  know  the  Absolute  positively  as  the  omni- 
present Power  manifesting  itself  in  the  universe.  He  affirms 
essentially  the  same  knowledge  of  God  wdiich  the  theist 
reaches,  aside  from  religious  experience,  in  the  conclusion  of 
this  cosmoslogical  argument. —  Tlie  Self-Revelation  of  God, 
p.  240. 

HARRIS    (W.    T.)    ON    SPENCER's    ERROR. 

There  w^as  never  a  more  unscientific  book  made  than 
Spencer's  "  Essay  on  Education."  .  .  .  Spencer  does  not  un- 
derstand the  system  of  education  as  it  exists.  .  .  .  The  educa- 
tion which  he  proposes  for  us  is  the  purpose  of  complete 
living;  but  what  is  Spencer's  definition  of  tliis  complete 
living?  He  does  not  take  education  as  the  genesis  of  man's 
spiritual  life,  but  merely  as  something  useful  for  showing 
how  to  care  for  the  body  and  perform  the  lower  social  func- 


70  FAITHS  OF  FAMOUS  MEN. 

tions,  as  the  tool  of  life,  tlie  instrument  by  which  life  is  pre- 
served—December  10,  1897,  W.  T.  Harris,  U.  S.  Commis- 
sioner of  Education. 

HENSON    VERSUS    DEIFYING    LAW. 

There  is  a  materialistic  tendency,  which  is  only  too  com- 
mon among  scientists,  to  deify  law  and  outlaw  Deity.  ...  A 
law  never  did  anything  since  the  world  began,  and  never 
will  till  the  world  shall  end. — P.  S.  Henson  in  Tlie  (Philadel- 
phia) Press,  July  16,  1899. 

HERBERT MAN's    PARADOXICAL    BODY. 

Whoever  considers  the  study  of  anatomy,  I  believe  will 
never  be  an  atheist;  the  frame  of  man's  body,  and  the  co- 
herence of  his  parts,  being  so  strange  and  paradoxical,  that  I 
hold  it  to  be  the  greatest  miracle  of  nature. — Lord  Herbert. 

HILL    ON    spencer's    CERTAINTY. 

Spencer  says  that  our  belief  in  an  Omnipotent  Eternal 
Cause  of  the  Universe  has  a  higher  warrant  than  any  other 
belief;  that  is,  that  the  existence  of  such  a  cause  is  the  most 
certain  of  all  certainties.  .  .  .  He  assigns  to  the  Ultimate 
Cause  four  attributes:  Being,  Causal  Energy,  Omnipotence 
and  Eternity.  .  .  .  He  repeatedly  expresses  his  faith  that  the 
cosmos  is  obedient  to  law,  and  that  this  law  is  of  beneficent 
result,  which  is  an  implicit  ascription  of  wisdom  and  love  to 
the  Ultimate  Cause. —  The  Natural  Sources  of  Theology,  by 
Thomas  Hill,  ex-President  of  Harvard,  pp.  33,  42. 

HODGE    COMPLIMENTS    DARWIN. 

Mr.  Charles  Darwin  stands  in  the  first  rank  of  naturalists, 
and  is  on  all  sides  respected,  not  only  for  his  knowledge  and 
skill  in  observation  and  description,  but  for  his  frankness 
and  fairness.  .  .  .  The  point  of  most  importance  in  which 
Darwin  differs  from  his  predecessors  is,  that  he  starts  with 
life,  they  with  dead  matter.  ...  He  goes  not  into  the  ques- 
tion of  their  (the  germs'  or  cells')  origin.  He  assumes  them 
to  exist,  which  would  seem  of  necessity  to  involve  the  as- 


CREATION.  71 

sumption  of  a  Creator.  ...  He  expressly  acknowledges  the 
existence  of  God,  and  seems  to  feel  the  necessity  of  His  exist- 
ence to  account  for  the  origin  of  WiQ.—Sys.  TheoL,  II.,  12  ff. 

HODGE    DENOUNCES    DARWIN'S    SYSTEM. 

The  system  is  thoroughly  atheistic.  .  .  .  This  is  atheism  to 
all  intents  and  purposes.  ...  In  saying  that  this  system  is 
atheistic,  it  is  not  said  that  Mr.  Darwin  is  an  atheist.  Nor  is 
it  meant  that  every  one  who  adopts  the  theory  does  it  in  an 
atheistic  sense.  .  .  .  There  may  be  a  theistic  interpretation 
of  the  Darwinian  theory.  .  .  .  Lamarck  says  that  God  created 
matter  ;'T)arwin  says  that  God  created  the  unintelligent  cell; 
"*t»otE^y  that  after  the  first  step  all  else  followed  by  natural 
law,  without  purpose  and  without  design.  ...  A  man,  it 
seems,  may  believe  in  God  and  yet  teach  atheism. — Sys. 
Theol,  II.,  15  ff. 

HOLLAND THE     NURSERIES    OF    SCIENCE. 

Who  or  what  has  raised  science  to  its  present  commanding 
position  ?  What  influence  is  it  that  has  trained  the  investi- 
gator, and  made  it  possible  for  the  scientific  man  to  exist  and 
the  people  to  comprehend  him?  Who  built  Harvard  Col- 
lege? AVhat  motives  form  the  foundation  stones  of  Yale  ? 
To  whom  and  to  what  are  the  great  institutions  of  learning 
scattered  all  over  this  country  indebted  for  their  existence  ? 
There  is  hardly  one  of  these  that  did  hot  have  its  birth  in, 
and  has  not  had  its  growth  from,  Christianity.  The  founders 
of  all  these  institutions,  more  particularly  those  of  the  great- 
est influence  and  largest  facilities,  were  Christian  men  who 
worked  simply  in  the  interest  of  their  Master. — Josiah  Gilbert 
Holland,  Every  Day  Topics,  pp.  141,  142. 

HOLMES    WOULD    SACREDIZE    SCIENCE. 

Does  not  the  man  of  science  who  accepts  with  true  manly 
reverence  the  facts  of  Nature,  in  the  face  of  all  his  venerated 
traditions,  offer  a  more  acceptable  service  than  he  who  re- 
peats the  formula)  and  copies  tlie  gestures  derived  from  the 


72  FAITHS  OF  FAMO  US  MEN. 

language  and  customs  of  despots  and  their  subjects  ?  .  .  . 
It  is  a  less  violence  to  our  nature  to  deify  protoplasm 
than  it  is  to  diabolize  the  Deity.  .  .  .  The  attitude  of 
Science  is  erect,  her  aspect  serene,  her  determination  inex- 
orable, her  onward  movement  unflinching ;  because  she  be- 
lieves herself,  in  the  order  of  Providence,  the  true  successor 
of  the  men  of  old  who  brought  down  the  light  of  heaven  to 
men.  She  has  reclaimed  astronomy  and  cosmogony,  and  is 
already  laying  a  firm  hand  on  anthropology,  over  which  an- 
other battle  must  be  fought  with  the  usual  result.  .  .  .  (As 
to  the  materialistic  theory,  which  he  opposes,  he  says:)  The 
"  materialist "  believes  it  (the  brain)  to  be  wound  up  by  tlie 
ordinary  cosmic  forces,  and  to  give  them  out  again  as  mental 
products ;  the  "  spiritualist  "  believes  in  a  conscious  entity, 
not  interchangeable  with  motive  force,  wdiich  plays  upon  that 
instrument. — Oliver  Wendell  Holmes,  Pages  from  an  Old  Vol- 
ume of  Life,  266-400. 

HUMBOLDT HINDU    TRADITION    OF    EDEN. 

It  is  not  difficult  to  detect  through  all  the  embellishments 
of  the  Hindu  stories  the  tradition  of  the  descent  of  mankind 
from  a  single  pair. 

HUTCHINSON    ON    THE    HYPOTHESIS'S    HOLINESS. 

Far  from  destroying  or  antagonizing  the  religious  instinct, 
the  spirit  of  worship,  Darwinism  broadens  and  quickens  it 
....  it  places  it  upon  stronger  foundations  than  ever.  •.  .  . 
The  Darwinist  sees  all  things  and  all  forces  moving  steadily 
forward  in  one  grand  and  gloriously  beneficent  scheme  of 
advancement.  .  .  .  The  forests  are  his  temples,  the  moun- 
tains his  altars,  the  birds  his  choristers,  and  the  flowers  his 
censers.  .  .  .  Everything  in  nature  is  to  him  sacred,  and  any 
"  place  whereon  he  standeth  is  holy  ground."  .  .  .  Evil  is  the 
Ijlack  shadow  cast  by  the  sunlight  of  the  good.  Pain  is  the 
great  danger-signal  of  nature,  the  spark  struck  from  the 
clash  of  the  organism  against  its  environment.  ...  It  is  the 
cry  of  the  frightened  tissues  for  help.  .  .  .  Love  is  by  far  the 
greatest  thing  in  the  moral  world,  and  that  pretty  nearly 


CREATION.  73 

covers  the  universe.  .  .  .  Darwinism  has  no  quarrel  with  re- 
ligion, only  with  its  excesses.  .  .  .  Every  revelation  granted 
to  man  is  at  the  outset  denounced  as  atheistic  and  sacri- 
legious. .  .  .  Humanit}^  has  a  faculty  for  ignoring  and  abus- 
ing its  benefactors  which  amounts  ahiiost  to  a  genius. 
Scarcely  an  age  can  be  mentioned  which  has  not  starved  its 
Homer,  poisoned  its  Socrates,  banished  its  Aristides,  stoned 
its  Stephen,  burned  its  Savonarola,  or  imprisoned  its  Galileo. 
.  .  .  Had  Edison  lived  but  two  centuries  ago,  he  would 
surely  have  been  stoned  like  the  rest  of  the  prophets. — W. 
Hutchinson,  The  Gospel  According  to  Darwin. 

HUXLEY    FINDS    NO    RECENT    ABIOGENESIS. 

If  the  hypothesis  of  evolution  is  true,  living  matter  must 
have  arisen  from  non-living ;  for  by  the  hypothesis  the  con- 
dition of  the  globe  was  at  one  time  such  that  living  matter 
could  not  have  existed  in  it,  life  being  entirely  incompatible 
with  the  gaseous  state.  .  .  .  The  properties  of  living  matter 
distinguish  it  absolutely  from  all  other  kinds  of  things  ;  and 
the  present  state  of  knowledge  furnishes  us  with  no  link  be- 
tween the  living  and  the  not-living.  ...  At  the  present 
moment  there  is  not  a  shadow  of  trustworthy  direct  evidence 
that  abiogenesis  (or  spontaneous  generation)  does  take  place, 
or  has  taken  place  within  the  period  during  which  the  exist- 
ence of  the  globe  is  recorded. — Encycl.  Brit.,  1876,  pp.  679, 689. 

HUXLEY    CONSIDERS    ATHEISM    ABSURD. 

I  cannot  take  this  position  (that  of  a  denier  of  the  exist- 
ence of  a  God)  with  honesty,  inasmuch  as  it  is  and  always 
has  been  a  favorite  tenet  of  mine  that  atheism  is  as  absurd, 
logically  speaking,  as  polytheism.  .  .  .  Denying  the  possi- 
bility of  miracles  seems  to  me  quite  as  unjustifiable. 

INGERSOLL    ON    DARWIN's    WORK. 

Darwin's  discoveries,  carried  to  their  legitimate  conclu- 
sions, destroy  the  creeds  and  sacred  Scriptures  of  mankind. 


74  FAITHS  OF  FAMO  US  MEN. 

JAPP    FINDS    SOME    STERILE    MOLECULES. 

The  decided  difference  betAveen  organic  and  inorganic 
molecules  precludes  the  possibility  of  the  spontaneous  evo- 
lution of  life. 

JOHNSON THE    CREATION    OF    COLLEGES. 

Pro  Christo  ct  Ecclesia  (For  Christ  and  the  Church)  is  to- 
day the  unchanged  motto  of  Harvard.  .  .  .  Yale  originated 
in  the  desire  to  uphold  the  Protestant  religion  by  securing  a 
succession  of  learned  and  orthodox  men.  .  .  .  Princeton  was 
founded  by  the  Synod  of  New  York.  .  .  .  Dartmouth  Avas  es- 
tablished in  the  most  elevated  principles  of  Christian  piety. 
Amherst  grew  out  of  a  charity  school ;  it  was  born  of  the 
prayers  and  baptized  with  the  tears  of  holy  men.  So  were 
scores  of  others  throughout  the  land.  State  patronage,  ex- 
clusive of  religious  influence,  cannot  show  a  half-dozen 
flourishing  colleges  across  the  continent.  Infidelity  cannot 
show  one. — Christianity's  Challenge,  p.  152. 

KANT WORLD-MAKING    AND    WORM-MAKING. 

Give  me  matter,  and  I  will  explain  the  formation  of  a 
world ;  but  give  me  matter  only,  and  I  cannot  explain  the 
formation  of  a  caterpillar. 

Kelvin's  millions  of  years. 

Lord  Kelvin  estimates  the  time  since  the  earth  became 
sufficiently  cooled  to  become  the  abode  of  plants  and  animals 
to  be  about  20,000,000  years,  within  limits  of  error  ranging 
from  15,000,000  to  30,000,000  years.— (Excha^ige.)  (The  fol- 
lowing is  from  Joseph  Cook,  Biol,  pp.  55,  56.)  ^  Thou- 
sands of  millions  of  years,"  says  Dana  (Geol,  pp.  59,  591), 
"  have  been  claimed  by  some  geologists  for  time  since  life 
began.  Sir  William  Thompson  (Lord  Kelvin)  has  reduced 
the  estimate,  on  physical  grounds,  to  100,000,000  years  as  a 
maximum."  .  .  .  Let  us  take  the  best  estimate  that  there  is, 
that  of  100,000,000  years;  and  Haeckel  implicitly  affirms 
that  this  is  not  enough  for  the  process  of  the  Darwinian 
transm  utation. — Joseph  Cook. 


CREATION.  75 

Kelvin's  creation   of  creatures. 

^Mathematics  and  dynamics  fail  us  when  we  contemplate 
the  earth,  fitted  for  life  but  lifeless,  and  try  to  imagine  the 
commencement  of  life  upon  it.  This  certainly  did  not  take 
place  by  any  action  of  chemistry,  or  electricity,  or  crystalline 
grouping  of  molecules  under  the  influence  of  force,  or  by  any 
possible  kind  of  fortuitous  concourse  of  atoms.  We  must 
pause  face  to  face  with  the  mystery  and  miracle  of  the  crea- 
tion of  living  creatures. 

KINGSLEV    ON    EVOLUTION'S    EVOLVER. 

If  there  has  been  an  evolution,  there  must  have  been  an 
evolver.  .  .  .  What  harm  can  come  to  religion  if  it  be  dem- 
onstrated not  only  that  God  is  so  wise  that  He  can  make 
all  things,  but  that  He  is  so  much  wiser  even  than  that,  that 
He  can  make  them  make  themselves  ? — Charles  Kingsley. 

LECONTE    ON    AXIOxMATIC    EVOLUTION. 

We  are  confident  that  evolution  is  absolutely  certain. 
Not,  indeed,  evolution  as  a  special  theory, — Lamarckian, 
Darwinian,  Spencerian, — for  these  are  all,  more  or  less,  suc- 
cessful modes  of  explaining  evolution;  nor  evolution  as  a 
school  of  thought,  with  its  following  of  disciples,  for  in  this 
sense  it  is  still  in  the  field  of  discussion, — but  evolution  as  a 
law  of  continuity,  as  a  universal  law  of  becoming.  In  this 
sense  it  is  not  only  certain,  but  axiomatic. 

LECONTe'S    EVOLUTION    OF    THE     HAND. 

Far  back  in  the  dark  backward  .  .  .  (etc.),  there  was  a 
period  when  fishes  were  the  only  representatives  of  the  ver- 
tebrate plan  of  structure,  or  this  machine  was  adapted  only 
to  locomotion  in  the  water.  It  was  a  swimming  machine. 
Ages  on  ages  passed  .  .  .  until  the  time  was  ripe  and  the 
earth  was  prepared,  and  reptiles  were  introduced.  Now  we 
have  a  new  function,  that  of  locomotion  on  land.  .  .  .  The 
same  organ  which  was  a  swimming  organ  before,  by  certain 
modifications  .  .  .  etc.,  becomes  a  crawling 'organ.     Ages  on 


76  FAITHS  OF  FAMO  US  MEN. 

ages  pass  .  .  .  (etc.),  Juid  birds  are  introduced.  Here  we 
have  a  new  function — that  of  locomotion  in  air.  .  .  .  The 
same  organ  is  again  sHghtly  modified,  and  becomes  the  wing 
of  a  bird.  Ages  on  ages  pass  .  .  .  (etc.),  and  man  is  in- 
troduced. Now  we  want  a  liand.  But  nature's  hiws  are  not 
violated  even  for  man.  In  the  hand  of  a  man,  in  the  forefoot 
of  a  quadruped,  in  the  paw  of  a  reptile,  in  the  wing  of  a  bird, 
in  the  fin  of  a  fish,  the  same  organ  is  modified  for  various 
purposes. 

LORIMER GODS    OF    MUD    AND    OF    MOLECULES. 

Extremes  meet.  The  savage  and  the  scientist  clasp  hands, 
and  the  end  of  the  investigation  is  found  at  the  beginning. 
It  began  with  the  worship  of  mud ;  it  is  ending  with  the 
unworshiped  but  dignified  molecules.  Wherein  is  the  dif- 
ference? Why  shall  we  stigmatize  the  faith  of  the  savage  as 
puerile,  and  yet  honor  the  theory  of  the  scientist  with  en- 
comiums, as  though  it  were  the  expression  of  the  highest 
wisdom  ?     Are  they  not  substantially  the  same  ? — Isms^  p.  87. 

LORIMER UNKNOWABLE    UNKNOWN,    ETC. 

The  first  article  of  its  (Naturalism's)  creed  declares  that 
there  is  no  Supreme  God,  at  least  only  a  supreme  unknow- 
able Unknown,  with  whom  it  is  impossible  for  us  to  hold 
communion,  and  who,  of  course,  can  take  no  possible  interest 
in  his  creatures.  Its  second  resolves  the  doctrine  of  Provi- 
dence into  fate,  and  attributes  the  mysterious  influences  that 
dispose  us  toward  the  right,  or  incline  us  toward  the  wrong, 
to  physical  sources.  How  elevating !  As  a  third  article,  we 
are  assured  that  ...  we  should  believe  in  .  .  .  mechanical, 
or  chemical  necessity,  and  regard  thought,  opinion,  emotion, 
desire,  volition,  as  the  result  of  changes  in  the  tissue  of  the 
brain.  .  .  .  How  reasonable !     Very  ! — Isms,  p.  121. 

LORIMER    ON    THE    TREATMENT    OF    VIRCHOW. 

It  is  a  matter  of  common  notoriety  that  Virchow,  because 
he  had  the  moral  courage  to  say  that  the  descent  of  man  from 
the  ape  has  not  been  substantiated,  is  hooted  and  howled  at 


CREATION.  77 

by  the  advanced  evolutionists  of  Germany.  And  his  expe- 
rience is  identical  with  that  of  others  who  have  had  the 
temerity  to  challenge  the  claims  of  a  hypothesis  whose  facts 
are  largely  fancies. — Isms,  p.  254. 

macloskie's  evolutionism   and  orthodoxy. 

The  believer  in  scientific  evolution  may  retain  his  faith  in 
God  as  over  all  and  creating  all,  in  man  as  fallen  into  sin  and 
needing  redemption,  in  the  inspiration  of  Scripture,  in  the 
divine  nature  of  Christ  and  His  atonement  for  sin,  in  the  re- 
generating work  of  the  Spirit  and  in  the  life  everlasting.  .  .  . 
If  the  hypothesis  of  the  evolution  of  the  human  race  be  es- 
tablished, some  readjustment  of  our  views  about  the  second 
chapter  of  Genesis  will  be  necessary. — Report  of  Lecture  in  The 
(Philadelphia)  Public  Ledger. 

MACLOSKIE    EXPRESSES    AN    OPINION. 

Darwin  made  two  mistakes  :  First,  in  fancying  that  evolu- 
tion is  inconsistent  with  our  faith  in  Divine  creation.  Second, 
in  fancying  that  the  doctrine  of  natural  selection,  because  it 
involves  chance,  is  antagonistic  to  our  faith  in  Divine  Provi- 
dence.—  Copied  from  Lecturer's  Notes. 

MARSH THE    THEORY    BECOMES    A    THEOREM. 

The  doctrine  of  evolution  is  as  thoroughly  demonstrated 
as  the  Copernican  system  of  astronomy. — Prof  Marsh  of  Yale. 

MARTINEAU    MAKES    TYNDALL    RETREAT. 

The  easy-going  materialism  of  Tyndall  found  in  him  (in 
Martineau)  a  critic  which  obliged  its  author  to  modify  it  so 
much  that  it  surrendered  almost  everything  that  Martineau 
desired. —  The  New  York  Evening  Post^  January  13,  1900. 

MAUNDEVILLE    FINDS   THE    FOUNT    OF    LIFE. 

Toward  the  head  of  that  forest  ...  is  a  great  mountayne 
.  .  .  clept  Polombe.  .  .  .  And  at  the  foot  of  that  Mount  is 
a  fayre  welle.  .  .  .  And  whoso  drynkethe  3  times  fasting  of 
that  water  of  that  welle,  he  is  hool  of  alle  maner  sykenesse 


78  FAITHS  OF  FAMOUS  MEN. 

that  lie  hathe.  And  thei  that  duellen  there  and  drynken 
often  .  .  .  thei  nevere  have  sykenesse  and  thei  seem  alle 
weys  yonge.  I  have  dronken  there  of  3  or  4  sithes ;  and  zit, 
methinkethe,  I  fare  tlie  better.  Some  men  clepen  it  the 
Welle  of  Youthe ;  for  thei  that  often  drynken  there  at  seem 
alle  weys  yongly  and  lyven  withoiiten  sykenesse.  And  men 
seyn,  that  that  welle  comethe  out  of  Paradys  ;  and  there  fore 
it  is  so  vertuous. — A.  D.  1332. 

m'cosh  on  darwin's  admissions. 
Mr.  Darwin  feels  that  there  is  a  residuum  which  his  prin- 
ciple of  natural  selection  cannot  reach.  If  that  cannot  ex- 
plain the  origin  life,  it  is  clear  that  there  is  a  power  above 
and  beyond  it  which  operated  when  life  appeared ;  a  power 
behind  the  development,  which  produced  the  life  developed. 
.  .  .  Mr.  Darwin  acknowledges  that  he  cannot  account  for 
the  appearance  of  the  mental  powers  in  animals,  .  .  .  nor 
trace  the  mental  faculties  from  the  lower  creatures  up  to 
man.  He  is  obliged  to  speak  of  it  as  being  probable  that 
God  at  first  breathed  life  into  two  or  three  forms. 

m'cosh's  own  acknowledgment. 

The  impression  on  reading  the  account  in  Genesis  is  that 
while  man's  higher  nature  .  .  .  was  produced  at  once  by  the 
breath  of  the  great  Spirit,  his  lower  nature,  and  especially 
his  body,  may  have  been  formed  out  of  existing  materials,  or 
it  may  be  by  secondary  causes.  And  there  is  nothing  un- 
reasonable in  the  supposition  that  these  secondary  agencies 
may  be  the  same  as  effect  the  growth  of  the  young  in  the 
womb. — Christianity  and  Positivism,  p.  254. 

m'cosh    has    his    opinion    of   HEGEL. 

Hegel  had  an  extensive,  though  by  no  means  an  accurate, 
acquaintance  with  the  philosophies  of  ancient  Greece  and 
modern  Germany,  but  when  he  criticized  Sir  Isaac  Newton's 
discoveries,  he  simply  made  himself  ridiculous.  .  .  .  Hegel's 
sun  has  now  set,  leaving  behind  only  the  glow  of  a  mighty 
reputation.      I   believe  that  you  could  now  count  all  the 


CREATION.  79 

thoroughgoing  Hegelians  in  Germany  on  your  ten  fingers, 
and  all  the  eminent  Hegelians  out  of  Germany,  including 
those  in  Naples,  Oxford,  Glasgow,  and  Concord,  on  your  ten 
toes.  Some  do  not  scruple  to  call  him  a  pretender  and  a 
charlatan. — Realistic  Philosophy,  Vol.  II.,  p.  263. 

m'cosh  has  his  opinion  of  tyndall. 

Eminent  as  he  is  as  a  scientist,  there  is  no  proof  that  he 
has  studied  philosophy.  .  .  .  He  talks  of  Empedocles'  "  notic- 
ing this  gap  in  the  doctrine  of  Democritus,"  whereas  every 
tyro  in  philosophy  knows  that  Empedocles  comes  before 
Democritus. — Reply  to  Tyndall,  p.  4. 

m'cosh  versus  spencer's  unknowable. 

He  allots  this  unknowable  region  to  religion.  I  am  not  in- 
clined to  accept  the  gift  which  he  so  graciously  offers,  as  I  do 
not  and  cannot  know  what  it  is.  A  thing  utterly  unknown 
can  never  engage  the  mind  in  any  way,  cannot  .  .  .  call 
forth  any  elevating  sentiment.  .  .  .^The  unknown  cannot 
evoke  any  feeling  except  that  which  darkness  produces — a 
vague  .  .  .  awe  in  no  way  fitted  to  .  .  .  satisfy  the  mind. 
The  rudest  fetich  worship),  that  of  .  .  .  stones  or  animals,  is 
more  elevating  than  this,  if  indeed  any  one  would  think  of 
adoring  such  an  object.  Paul  .  .  .  saw  an  altar  to  the  un- 
known God,  but  he  does  not  say  that  he  saw  any  one  wor- 
shiping there.  The  belief  in  it,  if  any  one  can  believe  in  it, 
can  have  no  purifying  influence  on  the  heart,  and  .  .  .  can 
tend  in  no  way  to  regulate  the  life ;  as  it  cannot  be  known 
whether  the  object,  if  there  be  an  object,  is  good  or  evil,  or 
has  or  has  not  love  to  anything.  Instead  of  clinging  to  it, 
the  heart  shrinks  from  it.  A  man  feels  that  in  such  a  region 
he  would  breathe  as  in  a  vacuum.  I  suspect  that  most  of 
those  who  adopt  the  philosophy  .  .  .  will  abandon  the  re- 
ligion as  having  no  interest  to  them.  Certainly  no  one  would 
fight  for  .  .  .  this  territory.  .  .  ,  I  rather  think  that  the  dis- 
ciples of  ITie  school  will  abandon  this  "  unknowable  "  as  not 
a  logical  necessity,  as  meaningless  and  an  incumbrance,  and 
thus  cut  off  from  the  philosophy  the  religion  which   the 


So  FAITHS  OF  FAMOUS  MEN. 

founder  imagines  he  has. — Realistic  Philosophy,  Vol.  II.,  pp. 
268,  2G9. 

m'cosh's  remarks  on   development. 

(Culled  from  his  two  volumes  on  Realistic  Philosophy.) 
Evolution  is  not,  any  more  than  gravitation,  chemical 
affinity,  or  any  other  power  or  law  of  nature,  an  irreligious 
process.  (I.,  168.)  ...  I  see  God  in  development  through- 
out, and  from  beginning  to  end.  Because  a  rose,  a  dog  or  a 
horse  is  gendered  by  natural  causes,  it  is  not  less  the  work  of 
God.  (I.,  168.)  .  .  .  There  is  nothing  atheistic  in  evolution, 
considered  in  its  own  nature  and  action.  (I.,  216.)  ...  I 
admit  that  man's  body  is  formed  of  the  ground,  and  that  he 
is  so  far  after  the  image  of  the  lower  animals,  or  rather  that 
the  lower  animals  and  he  are  after  the  same  type.  (III., 
304.)  ...  I  claim  that  in  respect  of  their  (men's)  minds, 
they  (men)  were  made  in  the  image  of  God.  (II.,  304,  305.) 
.  .  .  There  is  really  no  proof  that  the  moral  power  which  led 
to  the  martyrdom  of  Socrates  and  the  labors  of  Howard  or 
Livingstone  was  originally  in  the  primitive  molecules,  and 
thence  passed  through  the  flaccid  mollusk  and  the  chatter- 
ing monkey.     (II.,  304.) 

Meyer's  clay  image  of  god. 

God  took  red  clay  and  molded  a  man  in  His  own  image. — 
F.  B.  Meyer,  ''A  Castaway,''  p.  73. 

MEYER    ON    THE    SURVIVAL    OF    THE    UNFITTEST. 

If  we  were  to  believe  in  the  survival  of  the  fittest,  there 
would  not  be  much  chance  for  some  of  us.  But  the  glory  of 
the  Gospel  is  this :  God  comes  to  the  unfit,  to  the  marred 
and  spoiled,  to  those  who  have  thwarted  and  resisted  Him, 
and  He  is  prepared  to  make  them  over  again.  And  if  you 
will  let  Him,  He  will  make  you  over  again,  too. — F.  B. 
Meyer,  The  Northfield  Year  Booh,  p.  158. 

MILL    ON    CREATION    BY    INTELLIGENCE. 

I  think  that  it  must  be  allowed  that,  in  the  present  state 
of  our  knowledge,  the  adaptation  in  nature  affords  a  large 


CREATION.  8 1 

balance  of  probability  in  favor  of  creation  by  intelligence. — 
John  Stuart  Mill. 

miller's   man   far  above  the  dog. 

Though  the  develoj^mcnt  theory  be  not  atheistic,  it  is  at 
least  practically  tantamount  to  atheism.  For  if  man  be  .  .  . 
in  reality  on  the  same  religious  level  with  the  dog,  wolf  and 
fox, — a  nature  most  properly  coupled  with  irresponsibility — 
to  what  purpose  should  he  .  .  .  believe  in  a  God  whom  he, 
as  certainly  as  they,  is  never  to  meet  as  his  judge? — Hugh 
Miller,  quoted  in  Burr's  ^^ Doctrine  of  Evolution  "  (Volume  of 
Pater  Mundi),  pp.  12,  13. 

miller's  serpent  a   degraded  animal. 

(Speaking  of  the  semi-mammalian  reptile  of  the  Oolitic 
period.)  Curiously  enough  it  is  not  until  its  times  of 
humiliation  and  decay  that  one  of  the  most  remarkable  of  its 
orders  appears — an  order  itself  illustrative  of  extreme  degra- 
dation, and  which  figures  largely  in  every  scheme  of  mythol- 
ogy that  borrowed  (aught)  through  traditional  channels  from 
Divine  revelation,  as  a  meet  representative  of  man's  great 
enemy — the  Evil  One.  I  of  course  refer  to  the  ophidian  or 
serpent  family.  .  .  .  How  strangely  their  history  has  been 
mixed  up  with  that  of  man  and  of  religion  in  all  the  older 
mythologies,  and  in  that  Divine  Revelation  whence  the  older 
mythologies  were  derived !  .  .  .  (Mr.  Miller  here  inserts 
some  mythological  stories  which  he  compares  with)  that  nar- 
rative in  the  opening  page  of  human  history  which  exhibits 
the  first  parents  of  our  race  as  yielding  up  to  the  temptation 
of  the  serpent  the  gift  of  immortality.  And,  further,  how 
remarkable  the  fact  that  the  reptile  selected  as  typical  here 
of  the  great  fallen  spirit  that  kept  not  his  first  estate, 
should  be  at  once  the  reptile  of  latest  appearance  in  crea- 
tion, and  the  one  selected  by  philosophic  naturalists  as  rep- 
resentative of  a  reversed  process  in  the  course  of  being — of 
a  downward,  sinking  career,  from  the  vertebrate  antetype 
toward  greatly  lower  types  in  the  invertebrate  divisions! 

6 


82  FAITHS  OF  FAMOUS  MEN. 

The  fallen  spirit  is  represented  in  revelation  l\y  what  we  are 
now  taught  to  recognize  in  science  as  a  degraded  reptile. — 
Testimony  of  the  Rocks,  pp.  76,  77,  79. 

miller's    ADAM    A    NOBLE    CAUCASIAN. 

(Mr.  driller,  after  locating  Eden  near  the  Caucasian  Moun- 
tains, and  quoting  Cuvier  as  saying  that  the  natives  of  that 
section  are  the  handsomest  people  on  earth,  proceeds  thus :) 

And  wherever  man  has,  if  I  may  so  speak,  fallen  least^ — 
wherever  he  has  retained,  at  least  intellectually,  the  Divine 
image,  this  Caucasian  type  of  feature  and  figure,  with,  of 
course,  certain  natural  modifications,  he  retains  also.  It 
walks  the  boards  of  our  Parliament  House  here;  .  .  .  no- 
where else  in  modern  Europe  is  it  to  be  found  more  true  to 
its  original  contour  than  among  the  high-bred  aristocracy 
of  England.  ...  I  do  not  see  how  we  are  to  avoid  the  con- 
clusion that  this  Caucasian  type  was  the  type  of  the  Adamic 
man.  Adam,  the  father  of  mankind,  was  no  squalid  savage 
of  doubtful  humanit}^,  but  a  noble  specimen  of  man  ;  and 
Eve  a  soft  Circassian  beauty,  but  exquisitely  lovely  beyond 
the  lot  of  fallen  humanity. 

"The  loveliest  pair 
That  ever  yet  in  love's  embraces  met  ; 
Adam,  the  goodliest  man  of  men  since  born 
His  sons  ;  the  fairest  of  her  daughters,  Eve."* 

— Testimony  of  the  Rocks. 

Milton's  fiatic  creation  of  animals. 

The  earth  obeyed  (the  sixth  day's  fiat),  and  straight 

Opening  her  fertile  womb,  teemed  at  a  birth 

Innumerous  living  creatures,  perfect  forms, 

Limbed  and  full  grown.     Out  of  the  ground  up  rose, 

As  from  his  lair,  the  wild  beast  ;  .  .   . 

The  cattle  in  the  fields  and  meadows  green  ;  .  .  . 

The  grassy  clods  now  calv'd  ;  now  half  appear' d 

The  tawny  lion,  pawing  to  get  free 

His  hinder  parts  ;  then  springs  as  broke  from  bonds, 

And  rampant  shakes  his  brinded  mane  ;  the  ounce, 

The  libbard,  and  the  tiger,  as  the  mole 

*  The  quotation  here  is  from  ''Paradise  Lost." 


CREATION.  Sz 

Rising,  the  crumbled  earth  above  them  threw 
In  liillocks  ;  the  swift  stag  from  underground, 
Bore  up  his  branching  head. 

MIVART    MERELY    CHANGES    HIS    MIND. 

Though  by  no  means  disposed,  originally,  to  dissent  from 
the  theory  of  "  natural  selection,"  if  only  its  difficulties  could 
be  solved,  I  have  found,  each  successive  year,  that  deeper 
consideration  and  more  careful  examination  have  more  and 
more  brought  home  to  me  the  inadequacy  of  Mr.  Darwin's 
theory.  In  spite  of  all  the  resources  of  a  fertile  imagination, 
he  is  reduced  to  the  assertion  of  a  paradox  as  great  as  any 
that  he  opposes. — Mivart's  Genesis  of  Species. 

MIVART    CLAIMS    THAT     DARWIN    RECANTED. 

The  hypothesis  of  natural  selection,  originally  put  forward 
as  the  origin  of  species,  has  been  really  abandoned  by  Mr. 
Darwin  himself,  and  is  untenable.  It  is  a  misleading  positive 
term  denoting  negative  effects,  and,  as  made  use  of  by 
those  who  would  attribute  to  it  the  origin  of  man,  is  an  irra- 
tional conception — a  puerile  hypothesis. — Lessons  from  Na- 
ture, pp.  280,  331. 

MiJLLER    (max)    comes    FROM    NO    MUTE    BRUTE. 

It  becomes  our  duty  to  warn  the  valiant  disciples  of  Dar- 
win that  before  they  can  lay  claim  to  a  real  victory,  before 
they  can  call  man  the  descendant  of  a  mute  animal,  they 
must  lay  a  regular  siege  to  a  fortress  which  is  not  to  be 
frightened  into  submission  by  a  few  random  shots — the  for- 
tress of  language — which  as  yet  stands  untaken  and  unshaken 
on  the  very  frontier  between  the  animal  kingdom  and  man. 

MUNGER    WAVING    A    DANGER     SIGNAL. 

If  force  be  regarded  as  an  independent  thing,  or  blankly 
named  as  proceeding  from  an  unknowable  cause ;  if  an 
acknowledged  essential  fcictor  be  left  out  of  the  account 
because  it  seems  to  be  unknowable ;  if,  in  brief,  there  is  not 
a  Power  before,  under,  and  in  all  these  natural  laws  and 
processes — a  Power  working   intelligently  toward  an  end, 


84  FAITHS  OF  FAMOUS  MEN. 

and  therefore  progress! vel}^ — then  evolution  is  dangerous  to 
the  faith.  Force  cannot  originate  itself.  .  .  .  Forces  working 
toward  an  end  in  a  complex  and  orderly  way  presuppose  a 
Mind  and  Force  ordaining  the  order  and  the  end. —  The  Ap- 
jicdl  to  Life. 

PAINE    THINKS    GOD    THE    TRUEST   SCIENTIST. 

The  Almighty  Lecturer,  by  displaying  the  principles  of 
science  in  the  structure  of  the  universe,  has  invited  man  to 
study  and  to  imitation.  It  is  as  if  he  had  said  to  the  inhab- 
itants of  the  globe,  ..."  I  have  made  an  earth  for  man  to 
dwell  upon,  and  I  have  rendered  the  starry  heavens  visible, 
to  teach  him  science.  ..."  The  Creator  of  man  is  the 
Creator  of  science;  and  it  is  through  that  medium  that  man 
can  see  God,  as  it  were,  face  to  face.  .  .  .  The  Almighty  is 
the  great  mechanic  of  creation,  the  first  philosopher  and 
original  teacher  of  science.  That  which  is  now  called  nat- 
ural philosophy,  embracing  the  whole  circle  of  science,  .  .  . 
is  the  study  of  the  works  of  God,  and  of  the  power  and 
wisdom  of  God  in  His  works.  .  .  .  Our  ideas  not  only  of 
the  almightiness  of  the  Creator,  but  of  His  wisdom  and  His 
beneficence,  become  enlarged  in  proportion  as  we  contem- 
plate the  extent  and  structure  of  the  universe. — The  Age  of 
Reason,  pp.  35,  39,  57,  183,  185. 

PATTON  VERSUS  THE  DOCTRINE  OF  DEVELOPMENT. 

(At  the  Swing  heresy  trial  in  Chicago.)  This  Court,  I 
hope,  will  not  consider  it  an  impertinence  if,  for  the  purpose 
of  throwing  light  on  the  specification,  I  go  out  of  my  way 
and  state  in  substance  what  the  doctrine  of  development  is. 
It  is  the  doctrine  in  philosophy  which  more  than  all  others 
challenges  the  attention  of  Christian  students,  bids  defiance 
to  the  history  of  the  Christian  Church  and  the  historic  faith 
of  Christian  disciples.  It  is  the  philosoi)hy  which  in  the 
present  day  is  assuming  a  position  of  paramount  authority. 
Applied  to  the  material  world,  the  doctrine  is  that  all  the 
forms  of  material  existence  have  developed  by  a  process  of 
evolution  from  an  original  ether,  whatever  that  is.     Applied 


CREATION,  85 

to  life,  it  tells  us  that  the  highest  forms  of  existence  have 
come  through  successive  transmutations  from  lower  forms  of 
being.  Applied  to  social  culture,  it  tells  us  that  man  was 
first  savage ;  that  religion  was  an  afterthought ;  that  he  was 
as  unable  to  w^orship  God  as  to  build  a  fire  ;  that  Christianity 
is  as  much  the  natural  growth  of  the  law  of  circumstances 
as  is  steam  the  natural  result  of  a  process  which  began  with 
a  race  which  could  not  build  a  fire,  and  when  they  did  suc- 
ceed in  building  one,  it  was  by  rubbing  two  sticks  together. 
It  is  a  philosophy  that  tells  us  that  man  was  at  one  time 
without  any  language,  and  that,  gabbler  as  he  is  to-day,  at 
one  time  he  could  not  talk.  It  tells  us  that  man  first  wor- 
shiped his  grandfather,  and  that  his  religion  became  Poly- 
theism, Pantheism,  Monotheism,  which  culminated  in  Juda- 
ism ;  and  it  is  Judaism  transformed  by  precisely  the  natural 
causes  which  give  us  Christianity  to-day. — F.  L.  Patton. 

PETERS FOLLOWERS    WHO    DON't    FOLLOW. 

Some  of  the  followers  of  Darwin  have  been  exercised  that 
he  has  not  excluded  the  idea  that  a  personal  God  may  have 
created  the  first  forms  of  vegetable  and  animal  being,  thus 
leaving  a  bond  of  union  between  him  and  Kepler,  Newton, 
.  .  .  Liebig,  et  at — The  Theocratic  Kingdom^  I.,  86. 

PETERS    POINTS    TO    A    FEARFUL    SACRIFICE. 

Evolutionists,  as  a  class,  deny  the  positive  declarations  of 
the  Bible  on  the  subject,  .  .  .  and  multitudes  are  driven  into 
hostility  to  Christianity  by  the  theory  as  advocated.  Its  re- 
ception by  theologians  is  done  at  a  fearful  sacrifice  of  Bible 
teaching,  unless  it  is  so  modified  that  it  becomes  unpalatable 
to  unbelieving  scientists. — Ihid.^  III.,  508. 

PHELPS    (MRS.    E.    S.     P.    W.) STORY    OF    THE    THEORY. 

When  the  greatest  intellectual  discovery  of  our  times  was 
made,  it  was  wrought  out  .  .  .  inch  by  inch,  laboriously, 
.  .  .  triumphantly.  The  theory  of  evolution  was  (is)  a  mas- 
terpiece of  loving  toil.  Darwin  was  twenty-seven  years  in 
collecting  and  controlling  the  material  for  the  "  Origin  of 


86  FAITHS  OF  FAMOUS  MEN. 

Species  "  and  "  Tlie  Descent  of  Man."  Wallace  was  sub- 
merged like  one  of  his  own  shells  in  the  waves  ...  of  the 
Malay  archipelago.  These  men  gave  their  souls  and  bodies 
to  become  students  of  the  habits  of  a  mollusk  or  a  monkey, 
the  famil}^  peculiarities  of  a  bug  or  a  bird,  the  private  biog- 
raphy of  a  mastodon  or  a  polyp,  the  .  .  .  movement  of  a 
glacier,  the  digestion  of  a  fly-catcher,  the  moral  nature  of  a 
climbing  plant,  or  the  journey  of  an  insect  from  one  desert 
island  to  another  upon  a  floating  bough. — E.  Stuart  Phelps 
Ward,  TJie  Struggle  for  Immortality^  pp.  196,  197. 

PHELPS  (MRS.  E,  S.  P.  W.)  VERSUS  APOSTATES*  CREED. 

"  I  believe  in  the  Chaotic  Nebula,  self-existent  Evolver  of 
heaven  and  earth,  ...  in  the  disunion  of  saints,  .  .  .  the 
dispersion  of  the  body,  and  in  death  everlasting.  Amen." 
— Quoted  disapprovingly  in  The  Struggle  for  Immortality^  p. 
241. 

PLATO    ON    MIND   AND    MATTER. 

The  cause  of  all  impiety  and  irreligion  among  men  is  the 
reversing  in  themselves  the  relative  subordination  of  mind 
and  matter  ;  they  have  in  like  manner,  in  the  universe,  made 
that  to  be  first  which  was  second,  and  that  to  be  second  which 
was  first ;  for  while,  in  the  generation  of  things,  mind  and 
final  causes  precede  matter,  they,  on  the  contrary,  have 
viewed  matter  and  material  causes  as  absolutely  prior  to  in- 
telligence and  design  in  the  order  of  the  universe ;  and  thus 
departing  from  (or  as  we  in  1900  incorrectly  say  "  starting 
with  ")  an  error  in  relation  to  themselves,  they  have  ended 
in  a  subversion  of  the  godhead. 

POPE   ON    THE    CHAIN    OF    BEING. 

See  through  this  air,  this  ocean  and  this  earth, 
All  matter  quick,  and  hursting  into  birtli  ; 
Above,  how  high  progressive  life  may  go  ! 
Around,  hoAV  wide  !  how  deep  extend  below' 
Vast  chain  of  being,  which  in  God  began, 
Natures  ethereal — human,  angel,  man, 


CREATION.  Sy 

Beast,  bird,  fish,  insect,  what  no  eye  can  see. 
No  glass  can  reach,  from  infinite  to  Thee, 
From  thee  to  nothing. 

RALEIGH    OX    A    MONSTROUS    IMPIETY. 

I  do  account  it  an  impiety  monstrous,  to  confound  God 
with  nature.  It  is  God  that  commandeth  ;  it  is  nature  that  is 
obedient.  It  is  God  that  doth  good  unto  all,  knowing  the 
good  that  He  doth  ;  it  is  nature  that  second  doth  also  good, 
but  neither  knoweth  nor  loveth  the  good  that  it  cloth.  It  is 
God  that  hath  all  things  in  Himself;  nature,  nothing  in  it- 
self.—  Works  of  Sir  ]Valter  Raleigh,  Kt,  Vol.  II.,  p.  57  of 
Preface. 

ROSSETTI    (miss)    FINDS    AN    EDENIC    BEAST. 

Did  any  beast  corae  pushing 

Through  the  thorny  hedge 
Into  the  thorny  thistly  world 

Out  from  Eden's  edge  ? 

I  think  not  a  lion. 

Though  his  strength  is  such  ; 
But  an  innocent  lamb 

May  have  done  as  much. 

— Christina  Eossetti,  Bird  or  Beast. 

RYAN    ON    DARWINISM    NOT    SUSTAINED. 

The  discoveries  of  Mr.  Darwin  have  been  many  and  valu- 
able, though  his  theory  is  now  abandoned  by  some  of  the 
greatest  scientists  of  the  world,  as  unsustained. — Archbishop 
Ryan  at  the  Academy  of  Music,  Philadelphia. 

RYAN    ON    UNIVERSITY    FOUNDERS. 

Who  founded  the  great  universities  of  Europe  and  Amer- 
ica ?  Who  gave  thousands  of  men  and  women  to  the  service 
of  education?  Among  the  most  learned  men  living  are 
churchmen,  Catholics  and  Protestants,  who  love  science  be- 
cause they  love  and  serve  the  God  of  science.  They  see  Him 
in  the  luminous  worlds  above  them,  and  admire  the  great 
Designer  and  Governor  of  the  Universe  in  every  portion  of 
His  creation. 


88  FAITHS  OF  FAMOUS  MEN. 

SAVAGE    INTERVIEWS    SPENCER    ON   GOD. 

Mr.  Herbert  Spencer  has  told  me  .  .  .  that  he  regards  the 
existence  of  this  infinite  and  eternal  Energy  that  religion 
calls  God  as  the  one  most  certain  object  of  all  our  knowledge. — 
Minot  J.  Savage,  Evolution  and  Reliyion,  p.  43. 

Schmidt's  classification  of  darwin. 

In  Darwin's  works  we  do  not  find  any  utterance  con- 
trary to  these  (Theistic)  sentiments,  nor  hostile  to  religion ; 
hence  we  have  a  right  to  rank  him  among  those  naturalists 
who  are  convinced  of  the  possibility  of  a  harmony  between 
nature  and  religion. — Rudolph  Schmidt. 

Schmidt's  championship  of  spencer. 

Spencer  defends  the  truth  that  an  Inscrutable  Power  is 
shown  to  exist ;  hence  we  should  not  charge  him  with  atheism. 
.  .  .  Spencer  is  fully  in  earnest  with  the  idea  that  the  Indis- 
cernible is  the  Real  Cause  of  the  world  and  of  all  single  ex- 
istences in  it. — Rudolph  Schmidt,  in  The  New  Englander. 

SCHURMAN    finds    ROOM    FOR   THE   DEITY. 

There  is  room  under  the  theory  of  Darwinism,  as  ex- 
pounded by  its  ablest  defenders,  for  the  work  of  a  Creative 
Intelligence. — The  Ethics  of  Darwinism. 

SCHURMAN   on    DARWIN    AND    LINCOLN. 

Both  were  born  February  12,  1809.  .  .  .  These  are  the  two 
greatest  names  of  the  century.  In  1858  Darwin  published 
the  first  outline  of  a  new  theory  of  the  origin  of  species, 
which  was  destined  to  put  him  at  the  head  of  modern  sci- 
ence ;  and  Lincoln  delivered  his  "  divided  house  "  speech 
which  made  him  two  years  later  President  of  the  United 
States. — J.  G.  Schurman,  President  of  Cornell  University. 

SCHURMAN'S    biography    of   HUXLEY. 

Thomas  H.  Huxley  was  born  May  4,  1825  ;  his  early  edu- 
cation was  somewhat  irregular.  .  .  .  From  1846  to  1850  he 
studied  in  Nature's  .  .  .  Biological  Laboratory.  .  .  .  Darwin 


CREATION.  89 

gave  to  him  the  sobriquet  "My  General  Agent."  .  .  .  He 
dearly  loved  a  tilt  with  his  ecclesiastical  opponents.  .  .  . 
Huxley,  while  accepting  the  (Darwinian)  hypothesis,  showed 
that  its  logical  foundation  was  incomplete  so  long  as  the  va- 
rieties produced  by  selective  breeding  were,  while  true  species 
were  not,  more  or  less  fertile  with  one  another.  .  .  .  His 
clear  intellect  was  never  obscured  by  the  delusion  that  athe- 
ism was  (is)  an  inference  from  the  theory  of  evolution.  .  .  . 
Huxley  regarded  the  simian  origin  of  man  highly  probable. 
.  .  .  Hume  and  Kant  are  the  authorities  whom  Huxley  in- 
vokes to  support  his  theological  nescience  !  Once,  and  so  far 
as  I  know,  once  only,  Huxley  gives  to  us  his  own  positive  con- 
ception of  religion.  It  is  in  the  essay  on  "  Genesis  versus  Na- 
ture." He  quotes  Micah  :  "And  what  doth  God  require  of 
thee,  but  to  do  justly  and  to  love  mercy,  and  to  walk  humbly 
with  thy  God  ?"  And  then  he  adds  this  statement :  "  If  any 
so-called  religion  takes  away  from  this  great  saying  of  Micah, 
I  think  that  it  wantonly  mutilates,  while,  if  it  adds  thereto, 
I  think  that  it  obscures  the  perfect  ideal  of  religion."  It  was 
on  Saturday,  June  29  (1895),  that  Professor  Huxley  passed 
away. — See  Agnosticism  and  Religion^  pp.  3-81,  by  J.  G. 
Schurman. 

SEISS    HAS    NO    USE   FOR    ADVANCED    ANIMALS. 

Some  would  teach  us  that  man  is  only  a  more  highly  de- 
veloped brute.  If  they  mean  that  the  dust  out  of  which 
Adam's  body  was  fashioned  was  first  used  to  make  monkeys, 
we  may  let  them  amuse  themselves  with  the  fancy,  although 
they  cannot  prove  it  true.  ...  If  they  mean  that  man  .  .  . 
is  nothing  but  a  more  advanced  animal,  .  .  .  they  take  issue 
with  the  best  wisdom  and  teaching  of  the  ages.  ...  It  is 
only  an  unverified  and  unverifiable  theory.  ...  It  would  be 
very  irrational  to  commit  ourselves  to  a  mere  .  .  .  hypo- 
thetical conceit  such  as  this. — Right  Life,  pp.  32,  33. 

SEISS    SEES    IN    IT    HELL    FOR    THE     FEEBLEST. 

According  to  it  (Darwinism)  the  world  is  a  scene  of  inter- 
minable strife,  the  uncertain  paradise  of  the  strong,  the  cer- 


90  FAITHS  OF  FAMOUS  MEN. 

tain  hell  of  the  weak  and  feeble.  The  fittest,  that  is  to  say, 
the  strongest  only,  have  survived  or  can  survive.  .  .  .  Dar- 
winism makes  a  state  of  conflict  the  basis  and  beginning  of 
order,  and  so  its  order  can  be  nothing  but  a  state  of  conquest, 
where  the  victorious  strong  of  to-day  may  be  the  conquered 
weak  of  to-morrow,  with  no  end  to  the  enormous  struggle, 
and  no  futurity  except  in  offspring,  perhaps  to  triumph, 
perhaps  to  perish  everlastingly. — Right  Life,  pp.  315,  316. 

SMITH    (gOLDWIN) EVOLUTION    NOT    AUTOMATIC. 

With  belief  in  the  First  Cause  the  theory  of  evolution  need 
not  interfere.  Evolution  cannot  have  evolved  itself.  It  is  a 
mode  or  process,  not  a  creative  force.  Some  power  there 
must  have  been,  if  we  can  trust  the  indications  of  our  intelli- 
gence on  the  subject,  to  set  evolution  on  foot  and  to  direct  it 
in  its  course.  Those  who  think  to  account  for  all  things  by 
the  hypothesis  of  a  vast  alternation  between  homogeneity 
and  heterogeneity  stand  in  need  of  a  prime  motor. — Guesses 
at  the  Riddle  of  Existence,  pp.  222,  223. 

SPENCER  (Herbert)  on  the  omnipresent. 

We  are  obliged  to  regard  every  phenomenon  as  the  mani- 
festation of  some  Power  by  which  we  are  acted  upon.  Though 
Omnipresence  is  unthinkable,  yet  as  experience  discloses  no 
bounds  to  the  diffusion  of  phenomena,  we  are  unable  to  think 
of  limits  to  the  presence  of  this  Power  ;  while  the  criticisms 
of  science  teach  us  that  this  Power  is  incomprehensible,  and 
this  consciousness  of  an  incomprehensible  Power  called 
Omnipresence  from  inability  to  assign  its  limits  is  just  that 
consciousness  on  which  religion  dwells.  Only  in  a  doctrine 
which  recognizes  the  unknown  Cause  as  co-extensive  with  all 
orders  of  phenomena,  can  there  be  a  consistent  religion  or  a 
consistent  philosophy. 

spencer's  (Herbert)  most  certain  truth. 

Over  and  over  again  it  has  been  shown  that  by  the  Per- 
sistence of  Force  is  meant  the  Persistence  of  some  Power,  the 
nature  of  which   remains   inconceivable,  and  to  which  no 


CREATION.  91 

limits  of  time  or  space  can  be  imagined,  and  which  works  in 
us  certain  effects ;  and  though  this  Power  universally  mani- 
fests to  us  through  phenomena  alike  in  all  surrounding 
worlds  and  in  ourselves,  the  Power  in  which  we  live  and 
move  and  have  our  being,  this  Power  is  and  ever  must  re- 
main inscrutable,  yet  the  existence  of  this  inscrutable  Power 
is  the  most  certain  of  all  truths. 

spencer's  (Herbert)  definition  of  evolution. 

Evolution  is  a  change  from  an  indefinite  incoherent  homo- 
geneity to  a  definite  coherent  heterogeneity  through  continu- 
O'us  differentiations  and  integrations. 

STANLEY    (dean)    ON    THE    DUST-MAN. 

However  far  we  may  trace  back  the  material  part  of  man, 
no  one  can  go  further  back  or  deeper  than  St.  Paul  or  the 
Book  of  Genesis  have  (has)  already  led  us.  ''  The  first  man 
is  of  the  earth,  earthy,"  says  St.  Paul ;  "  The  Lord  God,"  says 
the  Book  of  Genesis,  ''  made  man  of  the  dust  of  the  earth," 
out  of  the  inanimate  brute  earth ;  there  is  much,  no  doubt, 
that  has  of  late  years  brought  out  the  likeness  of  our  physical 
nature  to  that  of  the  lower  animals.  ...  It  would  be  against 
the  Bible  ...  if  we  w^ere  told  .  .  .  that  because  our  first 
man  was  of  the  earth,  earthy,  therefore  all  our  higher  and 
nobler  desires,  and  hopes  and  affections,  are  also  of  the  earth, 
earthy. — Sermon  in  Grace  Church,  New  York,  on  "  The 
Nature  of  Man,"  November  3,  1878. 

STRONG    ON    '*  EX    NIHILO    NIHIL." 

(From  the  President  of  Rochester  Theological  Seminary.) 
Evolution  only  shows  what  was  the  nature  of  the  involution 
that  went  before.  Nothing  can  come  out  that  was  not,  at 
least  latently,  in  the  germ.  I  must  interpret  the  acorn  by 
the  oak,  not  the  oak  by  the  acorn.  Only  as  I  know  the  glory 
and  strength  of  the  mighty  tree,  can  I  appreciate  the  mean- 
ing and  value  of  the  nut  from  which  it  sprang. — The  Amer- 
ican Journal  of  Theology,  Vol.  I.,  No.  1. 


92  FAITHS  OF  FAMOUS  MEN. 

STRONG SCIENCE    VERSUS    SUPERSTITION. 

(Josiah  Strong  in  The  New  Era.)  One  of  the  greatest  ser- 
vices which  science  has  rendered  has  been  to  clear  the  worhl 
of  an  immense  amount  of  rubbish  which  lay  in  the  path  of 
progress.  The  scientific  habit  of  mind  is  fatal  to  credulity 
and  superstition ;  it  rests  not  on  opinions,  but  facts ;  it  is 
loyal,  not  to  authority,  but  to  truth. — p.  12. 

STUARt's    TWENTY-FOUR-HOUR    CREATIVE    DAYS. 

When  the  sacred  writer  in  Genesis  I.  says  "  the  first  day," 
"  the  second  day,"  etc.,  there  can  be  no  j^ossible  doubt — none, 
I  mean,  for  a  philolooist,  let  a  geologist  think  as  he  may — 
that  a  definite  day  of  twenty-fovir  hours  is  meant.  What 
puts  this  beyond  all  question  is  that  the  writer  says  speci- 
fically, "  The  evening  and  the  morning  were  the  first  day," 
"the  second  day,"  etc.  Now,  is  an  evening  and  a  morning 
a  period  of  some  thousands  of  years  ? — Moses  Stuart. 

SWING    ARGUES    AGAINST    EVOLUTION. 

The  theory  most  in  conflict  with  the  Bible  picture  of  primi- 
tive man  is  the  almost  popular  notion  that  man  is  a  gradual 
result  of  progress  in  the  animal  kingdom  and  never  had  a 
paradise,  but  is  on  his  way  toward  one,  from  a  cellular  or 
electric  starting-point  1,000,000  years  back.  Against  this 
theory,  however,  arises  the  fact  that  in  the  thousands  of  years 
of  history  no  animal  is  showing  the  least  sign  of  passing  over 
into  that  moral  consciousness,  that  self-hood,  which  so  won- 
derfully distinguishes  man. 

SWING    FINDS    NO    APE    SCHOOL-HOUSES. 

There  is  no  visible  effort  on  the  part  of  the  most  intelli- 
gent quadrumana  to  build  a  school-house  or  to  start  a  coun- 
try newspaper !  (The  Lost  Paradise  in  Truths  for  To-Day. 
...  In  his  Defence  at  his  Trial  he  spoke  as  follows :)  The 
learned  prosecutor,  after  unfolding  to  you  the  evolution 
theory  of  Spencer  and  others,  says,  as  usual,  "  Mr.  Swing 
holds  these."  And  yet  I  am,  I  believe,  the  only  Chicago 
minister  who  has  published  a  sermon  in  part  against  that 


CREATION.  93 

theory.  It  is  singular  that  while  /  only  have  published  a 
sermon  against  evolution,  I  should  be  the  one  arraigned  for 
not  doing  it. 

TALMAGE    ON    THE    '*  DAMNABLE  "    DOCTRINE. 

From  such  a  stenchful  and  damnable  doctrine  (as  Darwin- 
ian Evolution),  turn  away.  .  .  .  I  tell  you  plainly  that  if  your 
father  was  a  muskrat,  and  your  mother  an  opossum,  and  your 
great- aunt  a  kangaroo,  my  father  was  God  ;  I  know  it.  The 
Phenicians  thousands  of  years  ago  declared  that  the  human 
race  wobbled  out  of  the  mud.  .  .  .  Evolution  is  not  only  in- 
fidel, atheistic  and  absurd,  it  is  brutalizing.  .  .  .  Evolution- 
ists have  no  idea  of  a  future  world.  All  the  leading  scientists 
who  believe  in  evolution,  without  one  exception,  the  world 
over,  are  infidel. — Life  Coals,  Chapters  xxv.,  xxvi. 

tefft's  disbelief  in  darwin's  god. 

Though  the  name  of  God  was  appended  to  the  last  page 
of  Mr.  Darwin's  "  Origin  of  Species,"  it  was  put  there  only  as 
a  blind,  ...  to  signify  an  unknown  and  unknowable  Power, 
which  the  author  had  detected  in  material  nature,  and  for 
which  he  could  give  no  corresponding  mechanical  account. 
This  Darwinian  God,  indeed,  is  by  no  means  the  Being 
revealed  in  nature  and  confirmed  in  the  Scriptures ;  for 
Darwin  nowhere  recognizes  the  action  of  a  spiritual  Creator, 
etc. — Evolution  and  Christianity,  p.  48. 

TEFFT  ON  THE  SPENCER  DINNER. 

The  climax  of  the  .  .  .  philosopher's  sojourn  (in  the  United 
States  in  1882)  was  a  dinner  at  Delmonico's.  It  was  there 
that  William  ]\[.  Evarts  bowed  in  humble  acknowledgment 
of  his  acceptance  of  the  Darwin  doctrine,  .  .  .  Professor 
Sumner  maintaining  that  it  was  no  longer  a  theory  but  a 
scientific  truth.  .  .  .  Professors  Marsh  and  Fiske  gave  their 
adhesion  to  tlie  novel  science.  .  .  .  Carl  Schurz  and  ex- 
Secretary  Bristow  nodded  assent  to  every  word  of  praise  .  .  . 
pronounced  on  the  teachings  of  the  distinguished  advocate 
of  evolution.  .  .  .  More  than  two  hundred  American  gentle- 


94  FAITHS  OF  FAMOUS  MEN. 

men  taking  chairs  at  the  tables  .  .  .  were  representative  citi- 
zens ;  showing  the  drift  of  public  opinion.  .  .  .  Mr.  Beecher 
•went  so  far  ...  as  to  make  the  statement  that  he  was  willing 
to  be  regarded  as  having  personally  descended  from  the 
monkey,  provided  he  could  be  sure  of  having  descended  far 
enough.— B.  F.  Tefft,  D.D.  (of  the  Methodist  Episcopal 
Church),  in  Evolution  and  Christianity,  pp.  37-39. 

TENNYSON MAN'S    SOUL    IN    A    BRUTe's    HOUSE. 

The  Lord  let  the  house  of  a  brute  to  the  soul  of  a  man, 
And  the  man  said,  *'  Am  I  your  debtor?" 
And  tlie  Lord — ''  Not  yet  :  but  make  it  as  clean  as  you  can, 
And  then  I  will  let  you  a  better." 

THIERS    ANXIOUS     TO    CONFOUND    MATERIALISM. 

I  must  give  a  pendant  to  my  book  on  property.  I  am  pre- 
paring it — a  work  against  materialism.  .  .  .  Materialism  is  a 
folly  as  well  as  a  peril.  I  am  anxious  to  confound  it  in  the 
name  of  science  and  good  sense.  For  twelve  years  I  have 
been  engaged  in  this  work ;  during  all  that  time  I  have  been 
demanding  from  botany  and  chemistry  and  natural  history 
their  arguments  against  the  detestable  doctrine  that  leads 
honest  people  astray, — Louis  Adolphe  Thiers,  President  of 
the  French  Republic. 

THOMASSEN    ON    THE    LATEST    DEVELOPMENT. 

The  investigators  of  natural  history  do  not  concern  them- 
selves with  the  heavenly  origin  of  man,  but  only  with  the 
earthly.  Why  should  it  be  deemed  unworthy  of  man  to 
regard  him  as  the  latest  and  highest  development  of  animal 
life?  Did  he  come  forth  any  less  good  from  the  hand  of  the 
Creator  if,  in  the  dark  Avomb  of  untold  ages,  the  animal  type 
was  more  and  more  ennobled,  until  that  human  form  was 
attained,  which  man  regards  as  the  image  of  his  Maker? — 
J.  H.  Thomassen. 

THOMPSON    (j.    p.)    ON    DARWIN's    PROFESSION. 

The  most  rigid  naturalist  may  believe  in  an  intelligent 
First  Cause  of  the  Universe,  and,  apart  from  his  naturalism 


CREATION.  95 

in  science,  may  believe  in  the  Bible  as  a  revelation  from 
God.  Darwin  professes  to  do  this.  His  hypothesis  is  not 
atheistic  or  materialistic.  These  scientists  only  carry  farther 
back  in  the  succession  of  things  the  point  of  contact  with 
that  Divine  Will  which  is  the  original  cause  of  all. — J.  P. 
Thompson,  Man  in  Genesis  and  Geology,  pp.  79,  80. 

THOMPSON    (r.    E.)    on    DARWINIAN    SOCIALISM.. 

Darwinism,  with  its  exaggerated  emphasis  on  environmenl7 
has  been  .  .  .  an  ally  of  the  socialistic  tendency,  and  has 
predisposed  our  age  to  lend  an  ear  to  socialistic  theories.  The 
two  theories  rest  on  this  common  assumption  of  the  omnip- 
otence of  environment  in  shaping  character.  It  is  far  truer 
sociologically  that  character  gives  shape  to  environment,  and 
that  social  reforms  must  begin  from  a  spiritual  transforma- 
tion.— Robert  Ellis  Thompson,  Divine  Order  of  Human  Soci- 
ety, p.  145. 

TYNDALL'S    REPUDIATION    OF    ATHEISM. 

Can  it  be  that  there  is  no  being  or  thing  in  nature  that 
knows  more  about  these  matters  than  I  do  ?  Do  I,  in  my 
ignorance,  represent  the  highest  knowledge  of  these  things 
existing  in  this  universe  ?  Ladies  and  gentlemen,  the  man 
who  puts  that  question  to  himself,  if  he  be  not  a  shallow 
man,  if  he  be  a  man  capable  of  being  penetrated  by  a  pro- 
found thought,  will  never  answer  the  question  by  professing 
the  creed  of  atheism,  which  has  been  so  lightly  attributed  to 
me. — Quoted  in  Father  Lambert's  Tactics  of  Infidels,  p.  322. 

TVNDALL's    REPUDIATION    OF    EVOLUTIONISM. 

The  process  must  be  slow  which  commends  the  hypothesis 
of  natural  evolution  to  the  public  mind.  For  what  are  the 
core  and  essence  of  this  hypothesis  ?  Strip  it  naked,  and  you 
stand  face  to  face  with  the  notion  that  not  alone  the  more 
ignoble  forms  of  animalcular  or  animal  life,  not  alone  the 
nobler  form  of  the  horse  and  lion,  not  alone  the  exquisite 
and  wonderful  mechanism  of  the  human  body,  but  the 
human  mind  itself — emotion,  intellect,  will,  and  all  their 
phenomena — were  once  latent  in  a  fiery  cloud.     Surely  the 


96  FAITHS  OF  FAMOUS  MEN. 

mere  statement  of  such  a  notion  is  more  tlian  a  refutation. 
I  do  not  tliink  that  any  holder  of  the  evohition  liy})othesis 
would  say  that  I  overstate  it  or  overstrain  it  in  any  way.  I 
merely  strip  it  of  all  vagueness,  and  bring  before  you  un- 
clotlied  and  unvarnished  the  notions  by  which  it  must  stand 
or  fall.  Surely  these  notions  represent  an  absurdity  too 
monstrous  to  be  entertained  by  any  sane  mind. — Lecture,  Sep- 
tember, 1870,  on  "  The  Scientific  Uses  of  the  Imagination." 
See  Atheneum,  September  24,  1870,  p.  409. 

VIRCHOW    ON    "  THE    BUBBLE    COMPANIES." 

(Joseph  Cook  says  in  his  "  Prelude  "  on  Virchow's  Reply 
to  Haeckel's  Materialism)  Virchow  is  so  conservative  as  to 
affirm  that  no  one  has  a  right  to  affirm  that  man  is  derived 
from  the  ape  or  any  other  animal.  He  affirms  that  the  cen- 
tral theory  of  Darwinism  is  as  yet  only  a  hypothesis,  and 
that  all  who  teach  it  are  going  far  beyond  the  permission 
of  the  scientific  method.  .  .  .  Virchow,  in  one  of  the  quarter- 
lies that  he  edits,  has  lately  attacked  the  extravagancies  of  the 
advanced  Darwinians.  .  .  .  He  styles  the  circles  of  material- 
istic evolutionists  "bubble  companies."  Language  like  this 
from  perhaps  the  foremost  chemist  on  the  globe  is  a  sign  of 
the  times. 

VIRCHOW    ON    ''CARBON    AND    CO." 

No  one  can  adduce  a  single  positive  fact  in  evidence  that 
such  spontaneous  generation  ever  took  place,  or  that  an  in- 
organic mass  of  a  certain  favored  group  of  atoms.  Carbon 
and  Co.,  was  ever  transformed  into  an  organic  mass.  All 
attempts  to  find  a  place  for  it  have  lamentably  failed. — Ad- 
dress in  Munich,  1876. 

VIRCHOW THE    HORRORS    OF    EVOLUTION. 

I  only  hope  that  the  theory  of  evolution  may  not  produce 
those  horrors  in  our  country  which  similar  theories  have 
actually  brought  to  our  neighbors.  Anyhow,  this  theory,  if 
carried  to  its  consequences,  has  an  extremely  dangerous 
side,  and  that  the  Socialists  have  a  certain   notion  of  it 


CREATION.  97 

already  you  will,  doubtless,  have  remarked.  We  must  make 
this  quite  clear  to  ourselves. — Naturalists'  Convention  at 
Munich. 

VIRCHOW'S    VERDICT  :     LIFE    FROM    LIFE. 

Life  has  no  other  origin  than  life  itself,  and  this  is  one  of 
the  great  truths  which  the  labors  of  pathologists  and  biologists 
of  the  present  century  have  established  beyond  the  possibility 
of  a  doubt.  If  the  life  that  is  taken  from  life  is  taken  from 
a  highly  developed  life,  so  will  be  the  life  taken.  My  earnest 
hope  and  belief  is  that  the  final  mystery  of  life,  the  key  to 
life,  the  principle  that  keeps  life  alive,  wdll  be  solved  by  the 
biologists  and  pathologists  before  all  the  members  of  the 
present  Congress  are  dead. — Extract  from  Address  at  Inter- 
national Congress  of  Biologists  in  Moscow,  August  19,  1897. 

VOGT    UNEARTHS    PRIMITIVE    GIANTS. 

Carl  Vogt,  one  of  the  earliest  and  most  influential  of  Dar- 
win's German  disciples,  .  .  .  conceived  of  "  the  man  of  the 
oldest  Stone  Age  "  as  "  of  large  stature,  powerful  and  long- 
headed."— (Quotations  from  "  Man  in  the  Past,  Present  and 
Future."     See  p.  294  of  Paradise  Found,  by  W.  F.  Warren.; 

WALLACE    ON    NATURAL    SELECTION. 

Natural  selection  is  only  a  means  by  which  the  Creator 
worked.  ...  A  superior  Intelligence  has  guided  the  develop- 
ment of  man  in  a  definite  direction,  and  for  a  special  pur- 
pose, just  as  man  guides  the  development  of  many  animals 
and  vegetable  forms ;  .  .  .  (and)  it,  therefore,  implies  that 
the  great  laws  which  govern  the  material  universe  were  in- 
sufficient for  his  production. — Alfred  Russell  Wallace. 

WARREN    FINDS    THAT    THE    TREE    OF    LIFE    IS    FOUND. 

Turn  to  The  Inter-Ocean,  Chicago,  December  11,  1884,  in 
which,  in  an  illustrated  article  entitled  "  The  Tree  of  Life," 
we  are  informed  that  "  science  has  now  discovered  .  .  .  both 
the  Tree  and  the  River  of  Life."  The  former  is  the  brain 
and  the  spinal  cord  of  man.  "  By  the  most  rigid  scientific 
examination  it  is  shown  to  fill  the  ideal  type  and  plan  of  a 

7 


98  FAITHS  OF  FAMOUS  MEN. 

tree  more  completely  than  any  tree  in  the  vegetable  king- 
dom. The  spinal  cord  is  the  trunk.  ...  Its  roots  are  the 
nerves.  .  .  .  The  brain  is  its  foliage.  Tlie  mental  faculties 
are  classified  in  twelve  groups  by  .  .  .  recent  scientific  anal- 
ysis. This  tree  bears  twelve  kinds  of  fruit.  ...  On  each 
side  ...  is  the  River  of  Life.  .  .  .  This  has  four  heads  in 
the  four  chambers  of  the  heart.  .  .  .  The  branches  of  this 
river  pass  ...  to  the  head  (of  the  body),  to  the  left  and  to 
the  right.  .  .  .  But  greatest  of  all  ..."  Phrath  '  (Euphrates) 
reaches  ...  to  the  trunk  and  lower  limbs.  .  .  .  The  blood 
is  the  '  Water  of  Life,'  and  it  looks  as  '  clear  as  crystal ' 
when  seen  through  a  microscope,  the  eye  of  science.  It  is 
three-fourths  water,  and  through  this  are  diffused  the  .  .  . 
living  materials  which  .  .  .  construct  and  maintain  the  bodily 
organs."  Had  this  article  and  its  antique-looking  illustra- 
tion been  found  in  one  of  the  Church  fathers,  it  would  have 
afforded  to  a  certain  class  of  "  scientists  "  great  edification. — 
W.  F.  Warren  in  Paradise  Found,  pp.  227,  278. 

WARREN    FINDS    A    SAVAGE    IN    GENESIS. 

The  song  of  Lamech,  Genesis  IV.,  23,  24,  is  the  song  of  a 
true  savage,  though  of  one  who  has  known  the  law  of  right 
and  duty.  One  can  hardly  read  it  without  imagining  it  first 
sung  in  a  kind  of  domestic  war-dance  in  the  hut  of  its  pol3^g- 
amous  author.  He  glories  in  his  homicides,  and  evidently 
belongs  to  those  who  with  savage  lust  and  brutality  "  took 
them  wives  of  all  which  they  chose."  He  was  a  representa- 
tive of  his  Cainite  kindred.  By  the  mass  of  these  and  those 
who  intermarried  with  them  the  Father  and  Lord  of  all 
creatures  was  ignored  and  gradually  misconceived,  and  at 
last  superseded  by  creations  of  man's  own  disordered  mind 
and  heart,  until  the  pure  primitive  religion  of  the  righteous 
patriarchs  became  a  false  worship  as  irrational  and  immoral 
as  the  mass  of  those  who  gave  themselves  to  its  loathsome  and 
cruel  practices.  With  some  populations  this  abnormal  and 
immoral  evolution  proceeded  to  thoroughly  unnatural  and 
self-destructive  results,  such  as  religious  prostitution,  sodomy, 
human   sacrifices,   cannibalism,   etc. — William   F.   Warren, 


CREATION.  99 

President  of  Boston   University,  in   Paradise  Founds  or  the 
Cradle  of  the  Human  Race  at  the  North  Pole,  pp.  397,  398. 

WINCHELL    REFERS  TO    GOD's    FUNERAL. 

The  investiture  of  matter  with  thinking  and  voluntary  at- 
tributes would  summon  us  to  the  funeral  of  God. 

WI^XHELL    LOOKS    AND    SEES    NOTHING. 

All  the  facts  which  have  fallen  under  our  observation  fail 
to  supply  a  single  species  derived  from  another.  Consecutiue- 
ness  falls  far  short  of  logical  proof  of  descent. 

WINCHELL    ON    THE    MODERNNESS    OF    MOSES. 

The  remarkable  record  of  creation  ascribed  to  Moses  har- 
monizes beautifully  with  the  latest  determinations  of  science, 
and  must  have  been  wholly  unintelligible,  save  in  its  spirit 
and  general  purport,  to  former  generations  of  men.  .  .  .  The 
author  of  this  record  had  information  vastly  in  advance  of 
his  age,  and  which  he  could  not  have  possessed  except 
through  miraculous  communication. — Science  and  Religion,  p. 
381. 

YOUMANS  ON  THE  TASK  OF  THE  FUTURE. 

Darwin,  Haeckel,  Spencer,  may  be  at  fault,  but,  in  common 
with  a  large  and  increasing  body  of  scientific  men,  they  are 
all  agreed  that  evolution  is  a  great  established  fact,  a  wide 
and  valid  induction  from  the  observed  facts  of  nature,  the 
complete  elucidation  of  which  is  the  grand  scientific  task  of 
the  future. — Edward  L.  Youmans. 


1 00  FAITHS  OF  FAMO  US  MEN. 


PART    III. 
THE  BIBLE. 


ABBOTT THE  EYES  OPENED. 

Revelation  is  unveiling ;  but  the  veil  is  over  the  mind  of 
the  pupil,  not  over  the  face  of  the  truth.  This  veil  can  only 
be  removed  gradually,  as  the  mind  acquires  a  capacity  to 
perceive  and  receive  truth  before  incomprehensible.  .  .  .  God 
is  not  veiled,  but  man  is  blind  ;  and  the  Bible  opens  the  eyes 
of  the  blind.  .  .  .  The  Bible  is  a  revelation  because  it  is  a 
literature  of  power ;  it  operates  on  humanity  for  cataract;  it 
removes  the  veil  from  the  eyes  of  the  readers ;  it  stirs  the 
readers  to  see  the  truth  with  their  own  eyes  and  to  think  it  in 
their  own  thoughts. — Lyman  Abbott,  The  Evolution  of  Christi- 
anity, pp.  21-25. 

ABBOTT THE    BIBLE    OPENED. 

The  discovery  of  a  Western  continent,  a  quickened  com- 
merce, the  invention  of  the  printing-press,  a  revival  of  litera- 
ture, the  birth  of  the  scientific  spirit,  the  first  post-office,  tele- 
scope, spinning-wheel,  were  nearly  all  contemporaneous  with 
the  first  open  Bible.  These  are  not  accidents.  .  .  .  European 
libraries  and  Eastern  monasteries  have  been  ransacked  for 
MSS.  .  .  .  New  translations  have  sprung  up  in  every  land. 
.  .  .  The  whole  Protestant  Church  have  agreed  upon  a  course 
of  Bible  study,  and  so  wide  is  the  interest  in  it  that  every  re- 
ligious newspaper  and  some  secular  papers  print  every  week 
a  commentary  on  the  current  lesson. — Ibid.,  Condensed  from 
pp.  96-104. 

ADAMS    (j.) THE    WORLD' S    BEST    BOOK. 

I  have  examined  all,  as  well  as  my  narrow  sphere, 
my  straitened  means,  and  my  busy  life  would  allow   me ; 


THE  BIBLE.  lOt 

and  the  result  is  that  the   Bible  is  the  best  book  in  the 
world. — John  Adams,  second  President  of  the  U.  S. 

ADAMS  (j.  Q.)  TO  MEN  OF  THE  WORLD. 

I  speak  as  a  man  of  the  world  to  men  of  the  world ;  and  I 
say  to  you  :  Search  the  Scriptures.  The  Bible  is  the  book  of 
(above)  all  others  to  be  read  at  all  ages  and  in  all  conditions 
of  human  life  ;  not  to  be  read  once  or  twice  through  and 
then  laid  aside,  but  to  be  read  in  small  portions  every  day. — 
John  Quincy  Adams. 

ADDISON THE    BIBLE's    ANTHEMS. 

There  is  no  passion  that  is  not  finely  expressed  in  those 
parts  of  the  inspired  writings  which  are  proper  for  divine 
songs  and  anthems. — Joseph  Addison. 

ALEXANDER  L  (tSAr)  DEVOURS  THE  BOOK. 

I  have  devoured  it,  finding  in  it  words  suitable  to  and  de- 
scriptive of  the  states  of  my  mind.  The  Lord  has  been 
pleased  to  give  me  an  understanding  of  what  I  read  therein. 

AMBROSE    defines    THE    PSALTER. 

The  Psalter  is  the  praise  of  God,  the  weal  of  man,  the  voice 
of  the  church,  the  best  confession  of  faith. 

ARNOLD    (m.) FAMISHING    FOR    THE    BOOK. 

To  the  Bible  men  will  return  because  they  cannot  do  with- 
out it ;  just  as  a  man  who  tried  to  give  up  food,  thinking  it  a 
vain  thing,  would  return  to  food.  .  .  .  All  Scripture  is  prac- 
tical, and  intended  to  minister  to  our  improvement  rather 
than  to  our  curiosity.  It  is  astonishing  how  a  Bible  sentence 
clinches  and  sums  up  an  argument. — Matthew  Arnold. 

ARNOLD  (m.)  RECOMMENDS  IT  TO  CHARLES  READE. 

The  old  Bible  is  getting  to  be  to  us  literary  men  of  Eng- 
land a  sealed  book.  We  may  think  that  we  know  it ;  we  were 
taught  it  at  home;  we  heard  it  read  in  church  ;  perhaps  we 
can  quote  some  verse  or  even  passage ;  but  we  really  know 
very  little  of  it.  I  wish,  Reade,  that  you  would  take  up  the 
Old  Testament,  and  go  through  it  as  though  every  page  were 


1 02  FA  "fTlTS  OF  FAMO  US  MEN. 

altogether  now  to  you — as  though  you  had  never  read  a  line 
of  it  before.  I  think  that  it  will  astonish  you.  (He  did  so, 
and  was  converted,  according  to  a  writer  in  The  Andovcr  Re- 
view, quoted  by  C.  H.  \yetherbee.) 

AUGUSTINE BOOK    FOR   SAGE   AND  SUCKLING. 

The  Scripture  so  speaketh,  that  with  the  height  of  it,  it 
laughs  proud  and  haughty  men  to  scorn ;  with  the  depth  of 
it,  it  terrifies  those  who  with  attention  look  into  it ;  with  the 
truth  of  it,  it  feeds  men  of  the  greatest  knowledge ;  and  with 
the  sweetness  of  it,  it  nourisheth  babes  and  sucklings.  .  .  . 
Its  smiling  surface  allures  the  little  ones ;  yet  marvelous  is 
its  depth  !  ...  It  is  a  shudder  to  gaze  into  it,  the  shudder 
of  reverence  and  the  thrill  of  love! — Confessions. 

BACON A    PUBLIC    BENEFACTOR. 

There  never  was  found  in  any  age  of  the  w^orld  either  re- 
ligion or  law  that  did  so  highly  exalt  the  public  good  as  the 
Bible. — Lord  Bacon. 

BARNES A    PECULIAR    BOOK. 

Take  away  the  history  of  the  past  in  the  Bible,  and  there 
are  two  thousand  years  of  the  existence  of  our  race,  and  that 
too  of  the  forming  period,  of  which  we  would  know  nothing. 
The  Bible  was  penned  in  a  remote  age,  in  a  remote  corner 
of  the  world,  among  a  people  without  a  science,  and  without 
any  other  literature,  and  when  the  human  mind  was  com- 
paratively in  its  infancy. — Albert  Barnes. 

BARNES ITS    STAYING    QUALITIES. 

No  book  has  excited  so  much  opposition  as  this  ;  but  it  has 
survived  every  attack  which  power,  talent  and  eloquence 
have  ever  made  upon  it.  No  army  has  ever  survived  so 
many  battles;  no  ancient  bulwark  has  endured  so  many 
sieges,  and  stood  so  firm  amid  the  thunders  of  war  and  the 
ravages  of  time ;  and  no  rock  has  been  swept  by  so  many 
currents,  and  has  still  stood  unmoved.  It  has  outlived  all 
conflicts  and  survived  all  changes. — Albert  Barnes. 


THE  BIBLE. 


BARNES THE    FOREMOST    BOOK. 


103 


To-day  the  book  that  is  most  frequently  printed,  and  on 
which  the  art  of  printer  and  binder  is  most  abundantly 
lavished,  is  the  Bible.  While  the  stream  of  time  has  rolled 
on,  and  thousands  of  other  books  have  been  engulfed,  this 
book  has  been  borne  triumphantly  on  the  wave ;  and  it  is 
destined  to  be  borne  onward  to  the  end  of  time. — The  Way 
of  Salvation,  Sermon  I. 

BAXTER    AMONG    THE    CRITICS. 

I  must  tell  you  a  great  and  needful  truth,  w^hich  Christians, 
fearing  to  confess,  by  overdoing,  tempt  men  into  infidelity. 
The  Scripture  is  like  a  man's  body,  where  some  parts  are  but 
for  the  preservation  of  the  rest,  and  may  be  maimed  without 
death. — R.  Baxter. 

BEATTIE IT    IS    A    FRIEND    AND    A    FOE. 

There  is  not  a  book  on  earth  so  favorable  to  all  kind  and 
sublime  affections,  and  so  unfriendly  to  hatred,  persecution, 
tyranny,  injustice,  etc.,  as  the  Gospel. 

BEECHER THE    LIVING    BOOK. 

No  book  has  had  so  important  and  so  high  a  use  as  the 
Bible.  It  has  shined  in  the  minds  of  past  generations  to 
guide  the  ways  of  men ;  to  make  them  strong  for  duty,  pa- 
tient in  suffering,  upright  in  life,  resigned  in  death.  It  is  the 
one  book  in  which  righteousness  sounds  its  admonitions  from 
beginning  to  end ;  ...  in  which  divine  character  is  set  forth 
as  pure,  free  from  human  passion,  and  centered  in  love  and 
benevolence.  The  best  thoughts  of  men  are  expressed  in  the 
Bible,  and  the  best  thoughts,  best  actions,  best  motives  and 
feelings  .  .  .  have  been  made  possible  by  it.  It  is  a  living 
book,  shooting  out  rays  of  light  and  heat  into  all  the  world. 
He  who  knows  only  the  print  and  type  of  the  book,  knows 
only  a  painted  sun.  No  other  book  has  the  power  to  change 
human  nature,  to  inspire  a  desire  to  be  free  from  sin,  to  de- 
velop righteousness. — Henry  Ward  Bcccher. 


I04  FAITHS  OF  FAMOUS  MEN. 

BEECHER THE    LIFE-GIVING    BOOK. 

It  is  a  life-giving  book.  Its  track  in  history  is  like  the 
path  of  the  sun,  filling  the  ages  with  light  and  growth.  It  is 
the  only  book  that  develops  God  in  human  conditions  ;  that 
cheers  the  end  of  life,  opening  the  doors  of  immortality  ;  the 
only  book  that  from  beginning  to  end  has  sympathy  with 
tlie  poor  and  w^eak  and  struggling,  the  sorrowing,  the  sinful. 
This  is  the  book  wdiich  men  fear  will  be  destroyed  !  But 
sooner  will  you  pluck  the  stars  out  of  heaven.  .  .  ^AIT  thTo'- 
ries  of  the  sun  may  be  assailed,  but  the  sun  shines  on  and 
cares  naught  for  them.  All  theories  respecting  the  history 
and  structure  of  the  Bible  may  be  mooted  and  disputed  ;  but 
there  it  is,  a  book  whose  fruits  rise  higher,  smell  sweeter,  taste 
more  flavorsome,  inspire  more  health  than  any  or  all  others 
that  have  been  produced  upon  the  plain  of  human  life.  .  ,  . 
It  is  the  training  book  of  the  w^orld.  .  .  .  The  Bible  emptied, 
effete,  worn  out !  If  all  the  wisest  men  of  the  world  were 
placed  man  to  man,  they  could  not  sound  the  shallowest 
depths  of  the  Gospel  of  John. — Henry  Ward  Beecher. 


BEHREND  S    BELIEF    IN    THE    BIBLE. 

]\[y  belief  in  the  Bible  has  been  confirmed  by  the  fruit 
which  it  has  produced.  It  has  made  motherhood  sacred  ;  it 
has  purified  the  home ;  it  has  recognized  and  respected  the 
image  of  God,  whether  carved  in  alabaster,  copper  or  ebony; 
it  has  brought  the  grandest  life  into  a  dead  world ;  and  has 
produced  the  most  glorious  of  all  civilizations.  ]\Iy  belief  in 
the  Bible  is  confirmed  by  the  absence  of  even  an  attempt  on 
the  part  of  its  enemies  to  surpass  and  so  displace  it.  If  it  be 
only  human,  let  the  men  of  our  day,  with  all  the  accumu- 
lated culture  of  two  hundred  generations,  improve  on  the 
Avork  of  Jewish  peasants  and  Galilean  fishermen.  The  sun 
will  easily  and  certainly  retain  his  primacy  until  some 
brighter  luminary  banish  him  from  the  skies.  And  there  is 
only  one  way  of  subverting  the  Bible  that  we  have,  and  that 
is  to  give  us  a  better  one. 


THE  BIBLE.  I05 

BELLOWS    TELLS    HOW    IT    CAME    TO    US. 

The  Bible  owes  its  continued  authority  and  influence  to 
the  fact  that  in  its  various  records  flows  down  the  full  and 
vigorous  river  of  God's  truth  and  grace  in  the  history  of  a  race 
peculiarly  and  j^rovidentially  fitted  to  receive  special  com- 
munications from  on  high. — Henry  W.  Bellows. 

BENGEL    WRITES    HIS     OWN    PRESCRIPTION. 

Apply  thyself  wholly  to  the  Scriptures,  and  apply  the 
Scriptures  wholly  to  thyself. 

BEZA THE    BIBLE    AS    AN    ANVIL. 

God's  Word  is  an  anvil  which  has  worn  out  many  a 
hammer. 

BIRCH GOD    SPELLING     BIBLE    WORDS. 

God  is  the  arranger  of  its  clauses,  the  chooser  of  its  terms, 
the  speller  of,  words. — Argument,  in  the  Brings  Heresy  Trial, 
p.  36. 

BISMARCK god's    WILL    IN    THE     GOSPELS. 

For  me  the  phrase  "  b}^  the  grace  of  God,"  affixed  by  Chris- 
tian rulers  to  their  names,  forms  no  empty  sound ;  but  I  see 
in  it  the  acknowledgment  that  princes  desire  to  sway  the 
scepter  intrusted  to  them  by  the  Almighty,  according  to 
God's  will  on  earth.  I,  however,  can  only  recognize  as  the 
will  of  God  that  which  is  contained  in  the  Christian  Gospels. 
—(Spoken  in  1847.) 

BOLINGBROKE GOSPEL    TEACHING. 

The  Gospel  is  one  continued  lesson  of  morality,  justice, 
benevolence  and  universal  charity. 

BONAR THE    BIBLe's    LAST    BATTLE. 

If  tliis  be  the  last  battle,  there  must  out  of  it  come  a  last 
victory  for  the  book  of  God,  whicli  will  show  that  there  is  no 
amount  of  antagonism  to  God  wliich  it  cannot  face,  and 
strength  of  human  evil  with  wliicli  it  cannot  cope  success- 
fully.—  White  Fields  of  France,  p.  124. 


1 06  FAITHS  OF  FAMO  US  MEN. 

BOOTH INSPIRED    POETRY. 

The  inspired  poetry  of  David  or  of  Job,  the  simple  narra- 
tive of  the  Evangelists,  the  fiery  eloquence  of  Peter  and  Paul, 
are  unequaled  by  any  poets  or  prose-writers  of  any  age  or 
country.  Why  should  they  not,  then,  educate  their  students, 
as  well  as  Homer  or  Vergil? — Maude  Ballington  Booth, 
Beneath  Two  Flags,  p.  249. 

BRIGGS THE     BOOK    OF    THE    AGES. 

The  Sacred  Scriptures  contain  a  divine  revelation  to  man- 
kind for  all  ages.  They  are  the  treasury  of  grace  to  train  the 
race  and  guide  the  world  until  the  second  advent  of  Christ. 
What  theologian  or  what  church  has  mastered  them? 
Through  all  ages  of  church  history  there  has  been  a  progres- 
sive appropriation  of  the  Word  of  God  in  worship,  in  doc- 
trine and  in  life.  The  Scriptures  and  man  are  counterparts. 
The  Bible  contains  its  special  revelation  for  every  man  and 
every  race  and  every  epoch  for  the  entire  world.  It  is  on  this 
account  a  unique  book,  a  Divine  Book.  .  .  .  The  Scriptures 
are  for  the  whole  world  and  for  all  time. — Charles  A.  Briggs, 
Whither,  pp.  11,  15. 

BRIGGS WORLD    TRANSFORMED    BY    NEW    TESTAMENT. 

The  Greek  literature  of  the  New  Testament  lays  the'founda- 
tion  of  the  sermon  and  the  theological  tract— those  forms  of 
literature  which  have  been  the  means  of  a  world-transform- 
ing power  as,  from  pulpit  and  chair.  Christian  ministers  have 
stirred  the  hearts  and  minds  of  mankind. — Charles  A.  Briggs. 

BROWN ASSYRIOLOGY    AND    THE    OLD    TESTAMENT. 

Assyriology  gives  to  Hebrew  literature  and  life  a  new  set- 
ting. The  cuneiform  inscriptions  do  not  explain  all  things 
that  need  explanation,  from  Genesis  to  Malachi ;  .  .  .  but 
largely  by  their  aid,  supplemented  by  modern  discoveries  in 
other  archaeological  fields,  the  inquiries  about  ancient  peoples 
can  receive  satisfactory  answers.  We  are  coming  by  degrees 
to  a  time  wlicn  we  may  construct  a  full  and  accurate  history 
of  those  lands  and  those  centuries  which  saw  the  growth, 


THE  BIBLE.  10/ 

the  development,  the  proud  culmination,  the  ruin,  and  the 
partial  recovery  of  the  Hebrew  national  life. — Francis  Brown, 
Professor  of  Hebrew,  Union  Theological  Seminarv,  January, 
1898. 

BROWN    TELLS    HIS    EXPERIENXE. 

So  far  as  I  have  observed  God's  dealings  with  my  soul,  the 
flights  of  preachers  sometimes  entertained  me,  but  it  was 
Scripture  expressions  which  did  penetrate  my  heart. — John 
Brown  of  Haddington. 

BRUCE   WRITES    IN    HIS    BIBLE. 

'Tis  very  vain  for  me  to  boast 

How  small  a  price  this  Bible  cost ; 
The  day  of  judgment  will  make  clear 

'Twas  very  cheap  or  very  dear. 

bunsen's  valuation  of  the  book. 

The  Bible  is  the  only  cement  of  the  nations.  (Chevalier 
Bunsen's  biographer  says  of  him  :)  Even  when  most  en- 
gaged, he  carried  on  that  regular  study  of  the  Old  Testament 
and  New  Testament  which  continued  through  life. 

burke    as    a    bible    READER. 

I  have  read  the  Bible  morning,  noon  and  night,  and  have 
ever  since  been  the  happier  and  better  man  for  such  read- 
ing.— Edmund  Burke. 

burr — the  book  of  yesterday. 

Eighteen  centuries  have  passed  since  the  Bible  was  fin- 
ished. They  have  been  centuries  of  great  changes.  In  their 
course  the  world  has  been  wrought  over  into  newness  at 
almost  every  point.  But  to-day  the  text  of  the  Scriptures, 
after  copyings  almost  innumerable,  and  after  having  been 
tossed  about  through  ages  of  ignorance  and  tumult,  is  found, 
by  exhaustive  criticism,  to  be  unaltered  in  every  important 
particular — there  being  not  a  single  doctrine,  nor  duty,  nor 
fact  of  any  grade  that  is  brought  into  question  by  variations 
of  reading — a  fact  that  stands  alone  in  the  history  of  ancient 
literature. — E.  F.  Burr  in  Ad  Fldem,  p.  330. 


1 08  FAITHS  OF  FAMO  US  MEN. 

BURR THE    BOOK    OF    TO-DAY. 

The  Bible  is  in  possession.  The  songs  of  the  niirsen; 
breathe  it.  It  made  the  English  language  and  it  preserves 
and  vertebrates  it.  All  letters  and  documents,  all  pleasure 
and  business  take  date  from  it,  and  move  in  the  grooves 
which  its  calendar  provides.  Our  legislators  pray  in  its 
name,  and  in  its  name  our  governors  proclaim  fasts  and 
thanksgivings.  With  hand  on  it,  our  magistrates  utter  their 
oath  of  office.  It  christens,  marries  and  buries  the  whole 
people.  We  have  many  sects,  but  they  all  unite  on  the 
Bihle.— Ibid. 

BURR THE    BOOK     OF    TO-MORROW. 

As  a  mere  book  it  will  never  die.  Such  height  of  thought, 
such  breadth  of  expression,  such  aptness  in  speaking  to  the 
heart  of  the  race !  Surely  it  will  live  and  be  read  in  the 
world's  latest  afternoon ;  and  when  the  last  ray  is  fading  out 
of  the  eye  of  humanity,  it  will  not  be  toward  Homer  or  Plato 
that  the  straining  orb  will  be  found  directing  itself,  but  rather 
toward  the  various  glories  of  that  one  book  which  deserves 
to  be  called  The  Book  of  Mankind. — Ibid. 

BUTLER  (bishop) NEW  TRUTHS  IN  OLD  BOOK. 

Nor  is  it  at  all  incredible  that  a  book  which  has  been  so 
long  in  the  possession  of  mankind  should  contain  man}'- 
truths  yet  undiscovered.  And  possibly  it  might  be  intended 
that  events  as  they  come  to  pass  should  open  and  ascertain 
the  meaning  of  several  parts  of  Scripture. — Analogy,  II., 
iii.,  21. 

BUTLER    (general) A    GUBERNATORIAL    BIBLE. 

(Written  on  flyleaf  of  Bible  called  "  The  Butler  Bible," 
January  1, 1884.)  When  I  came  into  the  Executive  Chamber 
a  year  ago  I  could  not  find  a  copy  of  the  Holy  Scriptures. 
I  suppose  each  Governor  took  his  away  with  him.  A  friend 
gave  me  this.  I  leave  it  as  a  needed  transmittendum  to  my 
successor  in  office,  to  be  read  by  him  and  his  successor  each 
in  turn. — Benjamin  F.  Butler. 


THE  BIBLE.  109 

BUTLER    (general)    POINTS    TO    CHRIST    IN    IT. 

Not  only  does  the  Bible  inculcate  a  system  of  the  purest 
morality,  but  in  the  person  and  character  of  our  blessed 
Saviour  it  exhibits  a  tangible  illustration  of  that  system.  In 
him  we  have  set  before  us— what,  till  the  publication  of  the 
Gospel,  the  world  had  never  seen — a  model  of  feeling  and 
action  adapted  to  all  times,  places  and  circumstances ;  and 
combining  so  much  of  wisdom,  benevolence  and  holiness, 
that  none  can  fathom  its  sublimity ;  and  yet  in  a  form  so 
simple  that  even  a  child  may  be  made  to  understand  and 
taught  to  love  it. — Benjamin  F.  Butler. 

BYRON THE    BELIEVER'S    ADVANTAGE. 

The  firm  believers  of  the  Gospel  have  a  great  advantage 
over  all  others ;  and  for  this  simple  reason,  that  if  it  is  true, 
they  will  have  their  reward  hereafter  ;  and  if  there  is  no  here- 
after, they  can  but  be  with  the  infidel  in  his  eternal  sleep. — 
Lord  Byron. 

CAINE NO    BOOK    LIKE    IT. 

I  think  that  I  know  my  Bible  as  few  literary  men  know  it. 
There  is  no  book  in  the  world  like  it.  Whatever  strong  situa- 
tions I  have  in  my  books  are  not  my  own  creation,  but  are 
taken  from  the  Bible. — Thomas  Henry  Hall  Caine. 

CARLYLE THE    COTTAGE    BIBLE. 

In  the  poorest  cottage  there  is  one  book  wherein  for  thou- 
sands of  years  the  spirit  of  man  has  found  light  and  nourish- 
ment and  an  interpreting  response  to  whatever  is  deepest  in 
him ;  the  Book  wherein  to  this  day  (to)  the  eye  that  will 
look  well,  the  mystery  of  existence  reflects  itself;  and  if  not 
to  the  satisfaction  of  the  outward  sense,  yet  to  the  opening 
of  the  inward  sense,  which  is  the  far  grander  result. 

CARLYLE LUTHER's    BIBLE. 

It  must  have  been  a  blessed  discovery,  that  of  an  old  Latin 
Bible  which  Luther  found  in  the  Erfurt  library.  He  liad 
never  seen  the  Book  before.     It  taught  him  another  lesson 


1 1  o  FAITHS  OF  FAMO  US  MEN. 

than  tliat  of  fasts  and  vigils.  He  learned  now  that  a  man  is 
saved  not  by  singing  masses,  but  by  the  infinite  grace  of 
God  ;  a  more  credible  hypothesis.  He  gradually  got  himself 
founded  as  on  the  rock.  No  wonder  that  he  should  venerate 
the  Bible,  which  had  brought  this  blessed  help  to  him.  He 
prized  it  as  the  Word  of  the  Highest  must  be  prized  by  such 
a  man.  He  determined  to  hold  by  that ;  as  through  life  and 
to  death  he  firmly  did.— Hero  Worship,  p.  120. 

CARLYLE THE    BOOK    OF    JOB. 

Our  own  book  of  Job.  ...  I  call  that  one  of  the  grandest 
things  ever  written  with  a  pen.  .  .  .  Such  a  noble  universality 
reigns  in  it.  A  noble  book ;  all  men's  book !  It  is  our  first, 
oldest  statement  of  the  never-ending  problem — man's  destiny, 
and  God's  ways  with  him  here  on  this  earth.  Grand  in  its 
epic  melody.  ...  So  true  every  way  ;  true  eyesight  and  vision 
for  all  things ;  material  no  less  than  spiritual :  the  horse, — 
"  hast  thou  clothed  his  neck  with  thunder  ? — he  laughs  at  the 
shaking  of  the  spear !"  Such  living  likenesses  were  never 
since  drawn.  .  .  .  Sublime  sorrow,  sublime  reconciliation; 
oldest  choral  melody.  .  .  .  There  is  nothing  written,  I  think, 
in  the  Bible  or  out  of  it,  of  equal  merit. — Hero  Worship,  p.  45. 

CARLYLE — David's  psalms. 

Of  all  acts,  is  not,  for  a  man,  repentance  the  most  divine? 
.  .  .  David's  life  and  history,  as  written  for  us  in  those 
psalms  of  his,  I  consider  to  be  the  truest  emblem  ever  given 
of  man's  moral  progress  and  warfare  here  below.  All  earnest 
souls  will  ever  discern  in  it  the  faithful  struggle  of  an  honest 
human  soul  toward  what  is  good  and  best.  Struggle  often 
baflled,  down  as  into  entire  wreck ;  yet  a  struggle  never  ended ; 
ever,  with  tears,  repentance,  true  unconquerable  purpose 
begun  anew. — Hero  Worship,  p.  43. 

CARLYLE THE  MAHOMETAN   **  BIBLE." 

It  was  during  these  wild  wayfarings  and  strugglings,  espe- 
cially after  the  flight  to  Mecca,  that  Mahomet  dictated  at  in- 


THE  BIBLE.  -  III 

tervals  his  sacred  book  which  they  name  Koran,  or  Reading, 
"  Thing  to  be  read."  This  is  the  Work  which  he  and  his 
disciples  made  so  much  of,  asking  the  world,  "  Is  not  this  a 
miracle?"  .  .  .  The  Mahometans  regard  their  Koran  with  a 
reverence  which  few  Christians  pay  even  to  their  Bible.  .  .  . 
AVe  hear  of  Mahometan  doctors  that  had  read  it  700,000 
times !  Very  curious.  .  .  .  Our  translation  of  it,  by  Sale,  is 
known  to  be  a  very  fair  one ;  I  must  say  that  it  is  as  toil- 
some reading  as  any  that  I  ever  undertook.  A  wearisome 
confused  jumble,  crude,  incondite;  endless  iterations,  long- 
windedness,  entanglement,  .  .  .  insupportable  stupidity,  in 
short !  Nothing  but  a  sense  of  duty  could  carry  any  European 
through  the  Koran.  .  .  .  Mahomet's  followers  found  the 
Koran  lying  all  in  fractions,  .  .  .  much  of  it,  they  say,  on 
shoulder-blades  of  mutton,  flung  pell-mell  into  a  chest.  .  .  . 
It  is  the  confused  ferment  of  a  great  rude  human  soul,  .  .  . 
untutored,  that  cannot  even  read.  .  .  .  This  the  Koran.  .  .  . 
One  feels  it  difficult  to  see  how  any  mortal  ever  could  con- 
sider this  Koran  as  a  book  written  in  heaven ;  too  good  for 
earth ;  as  a  well-written  book,  or  indeed  as  a  book  at  all ;  and 
not  a  bewildered  rhapsod}^ ;  written,  so  far  as  WTiting  goes, 
as  badly  as  almost  any  book  that  ever  was  !  So  much  for 
national  discrepancies  and  the  standard  of  taste. — Hero  Wor- 
ship, pp.  59-61. 

CASS    WANTS    THE     BIBLE    STUDIED. 

I  earnestly  hope  that  God's  day  may  be  hallowed  and  His 
Word  studied  through  this  whole  land,  till  their  obligations 
are  felt  and  acknowledged  by  all  its  people. — Gen.  Lewis 

Cass. 

CECIL    DETECTS    GOD'S     PENMANSHIP. 

I  find  the  Bible  written  in  the  style  of  His  other  books  of 
Creation  and  Providence.  The  pen  seems  in  the  same  hand. 
I  see  it  at  times  indeed  write  mysteriously  in  each  of  these 
books;  but  I  know  that  mystery  in  God's  works  is  only 
another  name  for  my  ignorance.  The  moment,  therefore, 
that  I  become  humble,  all  becomes  right. 


1 1 2  FAITHS  OF  FAMO  US  MEN. 

CECIL    DELIGHTS    IN  GOD'S     GARDEN. 

The  Bible  resembles  an  extensive  garden  where  there  is  a 
vast  variety  and  profusion  of  fruits  and  flowers,  some  of 
which  are  more  essential  or  more  splendid  than  others,  but 
there  is  not  a  blade  suffered  to  grow  in  it  which  has  not  its 
use  and  beauty  in  the  system. 

CHANNING ITS     DIVINE    ORIGIN. 

The  age  of  its  birth,  its  freedom  from  earthly  mixtures,  its 
unborrow^ed  solitary  grandeur ;  these  are  to  me  strong  indi- 
cations of  its  divine  descent.  I  cannot  reconcile  them  with 
a  human  origin. 

CHEEVER THE    BIBLE    AS    A    HELM. 

Its  principles  ought  to  be  as  much  a  part  of  the  educated 
intelligent  constitution  as  the  rudder  is  part  of  a  well-built 
ship. 

CLARKE    (j.    F.) THE    UNIVERSAL    BOOK. 

Every  commanding  race,  every  vast  civilization,  has  been 
directed  and  controlled  by  its  sacred  writings.  .  .  .  The  Bible 
stands  above  them  all.  The  others  are  the  books  of  particu- 
lar races,  but  the  Bible  has  a  constituency  composed  of  all 
the  races  of  the  world.  The  others  belong  to  decaying, 
arrested,  or  dead  civilizations  ;  the  Bible  to  the  advancing 
and  all-conquering  races  that  stand  for  the  highest  civilization 
on  this  planet.  .  .  .  Kingdoms  fall,  institutions  perish,  civili- 
zations change,  human  doctrines  disappear,  but  the  imperish- 
able truths  which  pervade  and  sanctify  the  Bible  shall  bear 
it  up  above  the  flood  of  change  and  the  deluge  of  years. — 
Lecture,  ''  What  is  the  Bible  f  etc. 

CLAUDIUS    LISTENS    TO    JOHN's     ANGEL. 

In  reading  John,  it  is  as  though  his  angel  were  holding  the 
light  for  me,  and  in  certain  passages  would  fall  upon  my 
neck  and  whisper  something  in  my  ear. — Matthias  Claudius. 


THE  BIBLE.  1 1 3 

CLEVELAND    FINDS    AN    UNERRING   GUIDE. 

Bej^ond  all  doubt  the  teachings  of  the  Bible  furnish  the 
best  and  most  unerring  guide  to  the  performance  of  public 
duty  and  the  discharge  of  personal  obligations. — (Signed) 
Grover  Cleveland,  Gray  Gables,  Buzzard's  Bay,  July  2,  1897, 
and  written  specially  for  insertion  in  this  book. 

Coleridge's  bible  finds  coleridge. 
In  the  Bible  there  is  more  that  finds  me  than  I  have  ex- 
perienced in  all  other  books  put  together;  the  words  of  the 
Bible  find  me  at  greater  depths  of  my  being ;  and  whatever 
finds  me  brings  with  it  an  irresistible  evidence  of  its  having 
proceeded  from  the  Holy  Spirit.  .  .  .  The  Gospels,  in  which 
Christ  is  placed  before  us  so  vividly,  are  the  repositories  of 
divine  wisdom.  The  greatest  productions  of  human  genius 
have  little  quickening  power  in  comparison  with  these  sim- 
ple narratives.  .  .  .  Intense  study  of  the  Bible  will  keep  any 
man  from  being  vulgar  in  point  of  style. 

COLERIDGE    SEES    SIGHT    IN    WINDOW, 

Would  I  withhold  the  Bible  from  the  cottager  or  the  arti- 
san? Heaven  forbid!  The  fairest  flower  that  ever  clomb 
up  a  cottage  window  is  not  so  fair  a  sight  to  my  eyes  as  the 
Bible  gleaming  through  the  lower  panes.  .  .  .  For  more  than 
one  thousand  j^ears  the  Bible  has  gone  hand  in  hand  with 
civilization,  science,  law ;  in  short,  with  moral  and  intellectual 
cultivation  ;  always  supporting,  and  often  leading  the  way. 
.  .  .  Good  and  holy  men,  and  the  best  and  wisest  of  man- 
kind, the  kingly  spirits,  have  borne  witness  to  its  influences, 
and  have  declared  it  to  be  beyond  compare  the  most  perfect 
instrument,  the  only  adequate  organ  of  humanit3^ — Confes- 
sions from  an  Inquiring  Spirit,  pp.  71,  85,  etc. 

COLFELT THE    BIBLE's    NEW    BEAUTV. 

The  fierce  light  of  Science  has  beaten  upon  the  page  of 
Sacred  Scripture,  the  spear  of  Ithuriel  has  been  hurled 
through  many  an  untenable  interpretation  and  wrong  trans- 
lation.    But  what  has  been  the  result?      Simply  this:   to 


1 1 4  FAITHS  OF  FAMO  US  MEN. 

bring  out  the  meaning  and  grandeur  with  a  force  never 
known  before.  .  .  .  The  Scriptures  arc  more  studied,  better 
known,  more  influential  than  ever. — Oxford  Journal,  No- 
vember, 1897. 

CONWAY BOOK    FOR    WORKINGMAN. 

Scholars  may  quote  Plato  in  studies,  but  the  hearts  of  mil- 
lions shall  quote  the  Bible  at  their  dail}^  toil,  and  draw 
strength  from  its  inspiration  as  the  meadows  draw  it  from 
the  brook. — Moncure  D.  Conway. 

COOK THE    SIXTY-SIX    PAMPHLETS. 

There  is  a  book  composed  of  sixty-six  pamphlets,  written 
in  different  ages,  some  of  them  barbarous  (ages).  There  are 
in  the  volume  no  adulterate  moral  elements.  Its  winnowed- 
ness  is  a  fact  made  tangible  by  the  world's  experience.  Most 
of  our  legislatures  require  that  a  Bible  shall  be  in  the  hands 
of  every  inmate  of  a  jail,  penitentiary  and  reformatory,  .  .  . 
and  that  the  halls  of  legislation  and  courts  shall  be  supplied 
with  copies  of  the  Bible  at  the  public's  expense. — Joseph 
Cook,  Transcendentalism,  75.     Socialism,  187. 

COOK STRANGE    VOLUME    OF    ANTIQUITY. 

All  sacred  literatures  come  into  conflict  with  conscience  or 
the  dictates  of  long  experience,  except  that  strange  volume 
coming  from  a  remoter  antiquity  than  any  other,  and  read  in 
two  hundred  languages,  and  kept  so  pure  that  above  the 
highest  heavens  opened  to  us  by  genius  the  Biblical  azure 
spreads  out  as  noon  risen  on  mid-noon. — Transcendentalism, 
98  (ext.). 

COOK BOOK    FOR    DYING    PILLOW. 

Do  you  know  a  book  that  you  are  willing  to  put  under 
your  head  when  dying?— that  is  the  best  for  you  to  study 
while  living  ?  There  is  but  one  such  book.  I  have  not  made 
up  my  mind  to  put  under  my  head,  when  dying,  anything 
written  by  Voltaire  or  Strauss  or  Parker.  If  you  tell  me 
what  you  want  for  a  dying  pillow,  I  will  tell  you  what  you 
want  for  a  pillar  of  fire  in  life. — Orthodoxy,  101  (ext.). 


THE  BIBLE.  I  I  5 

COOK BIBLE    AND    FRENCH    REVOLUTION. 

It  is  stated  that  when  the  French  Revolution  was  over,  a 
committee,  which  was  sent  to  Paris  by  one  of  the  religious 
societies  of  London  to  ascertain  the  moral  condition^ of  the 
people,  searched  four  days  in  all  the  book-stores,  etc.,  before 
they  could  find  a  single  copy  of  the  Bible. — Socialism,  185. 

cook's   mustard-seed   philosopher. 

Do  not  suppose  that  inspiration  guarantees  infallibility  in 
merely  botanical  truth.  A  small  philosopher  said  to  me 
once,  "  The  Bible  affirms  that  the  mustard-seed  is  the  small- 
est of  all  seeds.  Now,  there  are  seeds  that  cannot  be  seen 
with  the  naked  eye.  Where,  therefore,  is  your  doctrine  of 
inspiration?"  I  thought  that  that  man's  mind  was  the 
smallest  of  all  mustard-seeds !  Inspiration  is  the  gift  of 
infallibility  in  teaching  moral  and  religious  truth.  The 
Scriptures  are  therefore  profitable  for  what  ?  For  botany  ? 
That  is  not  the  record.  They  are  profitable  for  "  instruction 
in  righteousness."  They  are  a  rule  of  religious,  not  of  botani- 
cal faith  and  practice.  My  mustard-seed  philosopher,  like 
many  another  objector,  appeared  to  be  in  ignorance  of  the 
definition  of  inspiration. — Transcendentalism,  pp.  75,  76  (ext.). 

COOK — scientific   errors. 

Our  faith  in  inspiration  rightly  defined  would  not  be 
touched  at  all  even  if  we  were  to  prove  a  geological  error  in 
every  verse  of  the  first  chajDter  of  Genesis.  ...  If  merely 
geological  or  botanical  error,  touching  no  religious  truth, 
were  found,  ...  we  should  yet  hold  that  in  the  first  leaves 
of  the  Scriptures  we  should  have  .  .  .  unspeakably  impor- 
tant religious  truth.  If  an  error  in  merely  physical  science, 
touching  no  religious  truth,  were  proved,  inspiration  would 
stand  unharmed.  ...  Of  course,  I  need  not  say  to  this  dis- 
tinguished audience  what  Galileo  said  to  his  persecutors, 
that  the  Bible  is  given  to  teach  how  to  go  to  heaven,  and  not 
how  the  heavens  go. —  Transcendentalism,  pp.  75,  79,  80.  .  .  . 


1 1 6  FAITHS  OF  FAMO  US  MEN. 

I  do  not  believe  that  there  is  any  geological  error  there.  .  .  . 
I  do  not  admit  that  scientific  error  has  been  proved  against 
the  Bible  anywhere.— 76/(Z.,  79,  ff. 

COWPER THE    PRODIGAL    SON,     ETC. 

The  parable  of  the  Prodigal  Son,  the  most  beautiful  fiction 
ever  invented;  our  Saviour's  speech  to  his  disciples,  with 
which  he  closed  his  earthly  ministrations,  full  of  the  sublimest 
dignity  and  tenderest  affection ;  surpass  anything  that  I  ever 
read,  and,  like  the  Spirit  by  which  they  were  dictated,  fly 
directly  to  the  heart. 

'Tis  Eevelation  satisfies  all  doubts, 
Explains  all  mysteries  except  its  own, 
And  so  illuminates  the  path  of  life. 
That  fools  discover  it,  and  stray  no  more. 

CROSBY BIBLE    MEN    BUILD    SCIENCE    SCHOOLS. 

Who  founded  Heidelberg,  Leipsic,  Tubingen,  Jena,  Halle, 
Berlin,  Oxford  and  Cambridge  ?  They  were  Bible  men. 
When  the  rest  of  mankind  were  caring  for  the  mere  necessi- 
ties of  the  body,  Bible  men  were  holding  the  torch  of  science ; 
and  these  men  were  the  predecessors  of  the  Bacons  and 
Newtons.  Who  founded  American  colleges?  With  very 
few  exceptions  they  were  Bible  men.  Newton  was  only  one 
of  hundreds  who,  given  to  science,  loved  his  Bible.  From 
his  day  the  succession  has  been  complete. — Howard  Crosby. 

DANA    (C.    A.)    TO    THE    JOURNALISTS. 

The  most  indispensable  book  for  the  journalist  is  the  Bible. 
There  is  no  book  whose  style  is  more  suggestive.  From  it 
you  learn  that  sublime  simplicity  which  never  exaggerates, 
which  recounts  the  greatest  event  with  solemnity  but  with- 
out sentimentality.  You  open  it  with  confidence  and  lay  it 
down  with  reverence.  When  you  get  into  a  controversy,  and 
want  exactly  the  right  answer,  what  closes  a  dispute  like  a 
verse  from  the  Bible  ?     There  is  no  book  like  it. 


THE  BIBLE.  11/ 

DANA    (j.    D.) GENESIS    AND    GEOLOGY. 

The  grand  old  Book  of  God  still  stands  ;  and  this  old  earth, 
the  more  its  leaves  are  turned  over  and  pondered,  the  more 
it  will  sustain  and  illustrate  the  Sacred  Word. 

d'AUBIGNE THE     BIBLE's    ENEMIES. 

The  cruel  battles  fought  some  years  ago  around  the  Mala- 
koff  tower  showed  that  in  that  tower  lay  the  key  of  war,  and 
on  it  depended  defeat  or  triumph.  So  the  multiplied  attacks 
in  our  day  against  the  Bible  indicate  that  it  is,  in  the  eyes  of 
our  adversaries,  the  tower  which  above  all  others  must  be 
torn  down. 

David's  alleged   151ST  psalm. 

1.  I  was  small  among  my  brethren,  and  youngest  in  my 
father's  house.     I  tended  my  father's  sheep. 

2.  My  hands  formed  a  musical  instrument  and  my  fingers 
tuned  a  psaltery. 

3.  And  who  shall  tell  my  Lord  ?  The  Lord  himself;  he 
himself  hears. 

4.  He  sent  forth  his  angel  and  took  me  from  my  father's 
sheep,  and  anointed  me  with  the  oil  of  his  anointing. 

5.  My  brothers  were  handsome  and  tall,  but  the  Lord  did 
not  take  pleasure  in  them. 

6.  I  went  forth  to  meet  the  Philistine,  and  he  cursed  me 
by  his  idols. 

7.  But  I  drew  his  own  sword  and  beheaded  him,  and  re- 
moved the  reproach  from  the  children  of  Israel. 

DEPEW THE    WIDE-OPEN    BIBLE. 

Now  no  one  outside  the  antiquaries  and  critical  few  reads 
the  fathers  of  the  church,  the  schoolmen,  the  leaders  of  the 
Reformation.  .  .  .  The  body  of  their  truth,  from  which  they 
derived  their  doctrines  and  constructed  their  systems,  is  found 
in  the  open  Bible  by  every  fireside  in  the  land.  From  its 
pages  the  individual,  according  to  his  or  her  light  or  oppor- 
tunity, draws  the  lessons  of  life. — Chauncey  M.  Depew. 


I  1 8  FA  TTIIS  OF  FA  MO  US  MEN. 

DIDEROT THE    BOOK    FOR    THE    CHILD. 

No  better  lessons  tlian  those  of  the  Bible  can  I  teach  my 
child. 

DRYDEN  ON  SCRIPTURE  STYLE. 

For  Scripture  style  is  noble  and  divine, 
It  speaks  no  less  than  God  in  every  line  ; 
It  is  not  built  on  disquisitions  vain; 
The  things  we  must  believe  are  few  and  plain. 

DWIGHT'S    BRIEF    DEFINITION. 

The  Bible  is  a  window  in  the  prison  of  hope,  through  which 
we  may  look  into  eternity. — Timothy  Dwight. 

EDWARD    VI.    RECEIVING  THE   SWORDS. 

There  is  yet  another  sword  to  be  delivered  to  me  ;  I  mean 
the  sacred  Bible,  which  is  the  sword  of  the  Spirit,  without 
which  we  are  nothing,  neither  can  we  do  anything. 

ELIOT's   FIRST  AMERICAN   BIBLE. 

About  half  a  century  after  King  James's  translation  of  the 
Bible,  Massachusetts  gave  it,  through  Eliot,  to  her  Indians — 
the  first  Bible  printed  in  America. — Stevens's  Methodist 
Episcopal  Church,  Vol.  I.,  p.  21. 

ELIZABETH    (qUEEN) HER    CORONATION    BIBLE. 

(At  the  time  of  the  coronation  procession)  ...  a  rest  was 
made,  and  a  Bible  in  English,  richly  covered,  was  let  down 
unto  her,  by  a  silk  lace,  from  a  child  that  represented  Truth. 
With  both  hands  she  received  it ;  then  she  kissed  it ;  after- 
ward applied  it  to  her  breast ;  and  lastly  held  it  up,  thank- 
ing the  city  especially  for  that  gift,  and  promising  to  be  a 
diligent  reader  thereof. — Knight's  History  of  England,  Vol. 
IIL,Ch.  viii.,  p.  111. 

EMERSON BOOKS    THAT   LAST. 

Only  those  books  come  down  (the  ages)  which  deserve  to 
last.  .  .  .  The  effect  of  any  writing  on  the  public  mind  is 
measured  by  its  depth  of  thought.  How  much  water  does 
it  draw?  .  .  .  The  permanence  of  all  books  is  fixed  by  no 


THK  BIBLE.  II9 

effort  friendly  or  hostile,  but  by  their  own  specific  gravity  or 
the  intrinsic  importance  of  their  contents  to  the  constant  mind 
of  man.  .  .  .  See  how  the  deep,  divine  thought  demolishes 
centuries  and  millenniums,  and  makes  itself  present  through 
all  ages.  Is  the  teaching  of  Christ  less  effective  now  than 
when  first  his  mouth  was  opened  ?  .  .  .  "  Do  not  trouble 
yourself  too  much  about  the  light  on  your  statue,"  said 
Michael  Angelo  to  a  young  sculptor ;  "  the  light  of  the  pub- 
lic square  will  test  its  value." — Essays,  pp.  136, 137,  240. 

EMERSON THE    BARDS    OF    THE    HOLY    GHOST. 

What  these  holy  bards  said,  all  men  found  agreeable  and 
true.  .  .  .  Every  animal  function,  from  the  sponge  up  to 
Hercules,  shall  hint  or  thunder  to  man  the  laws  of  right  and 
wrong,  and  echo  the  Ten  Commandments.  Nature  is  ever  an 
ally  of  religion.  Prophet  and  priest,  David,  Isaiah,  Jesus, 
have  drawn  deeply  from  this  source.  .  .  .  The  Hebrew  and 
Greek  Scriptures  contain  immortal  sentences  that  have  been 
the  bread  of  life  to  millions. — Miscellanies,  pp.  40,  106,  125. 

Out  from  the  heart  of  nature  rolled 
The  burdens  of  the  Bible  old. 

EVANS CROWBARS    OF    THE    CRITICS,    ETC. 

God  has  not  so  poised  the  Rock  of  Ages  that  the  higher  or 
lower  criticism  with  pickax  or  crowbar  is  going  to  upset  it. 
It  will  stand  forever.  ...  Is  it  not  the  claim  and  glory  of  the 
Gospel  story  that  it  combines  the  dignity  and  authority  of  a 
heavenly  recital  with  the  piquant  frankness  of  the  conver- 
sational fireside  tale  ? — Biblical  Scholarship  and  Inspiration. 

EVERETT THE    BIBLE    IN     THE    UNITED    STATES. 

All  the  distinctive  features  and  superiority  of  our  rei)u])- 
lican  institutions  are  derived  from  the  teachings  of  Scrij^turc. 
— Edward  Everett. 

EWALD THE    WORLD's    BEST    WISDOM. 

One  day  when  Dean  Stanley  was  visiting  lieinrich  von 
Ewald,  a  Now  Testament  wliich  was  lying  on  a  little  table 
happened  to  fall  to  the  ground.     He  stooped  and  picked  it 


1 20  FAITHS  OF  FAMO  US  MEN. 

up  and  laid  it  again  on  the  table.  "  It  is  impossible,"  says 
Dean  Stanley,  "  to  forget  the  noble  enthusiasm  with  which 
this  dangerous  heretic,  as  he  is  regarded,  grasped  the  small 
volume  and  exclaimed,  with  indescribable  emotion,  '  In  this 
little  book  is  contained  all  the  best  wisdom  of  the  world.'  " 

FABER    (a    priest) THE     PROTESTANT    BIBLE. 

(As  to  its  excellent  English.)  It  lives  on  the  ear  like  a 
music  that  can  never  be  forgotten,  like  the  sound  of  church 
bells,  which  the  convert  scarcely  knows  how  he  can  forego. 
Its  felicities  often  seem  to  be  things  rather  than  words.  (As 
to  the  book  itself.)  It  is  part  of  the  national  mind,  and  the 
anchor  of  the  national  seriousness.  Nay,  it  is  worshiped 
with  a  positive  idolatry,  in  extenuation  of  whose  fanaticism 
its  intrinsic  beauty  pleads  availingly  with  the  scholar.  The 
memory  of  the  dead  passes  into  it.  The  potent  traditions 
of  childhood  are  stereotyped  in  its  verses.  It  is  representa- 
tive of  man's  best  moments  ;  all  that  there  has  been  about 
him  of  the  soft,  pure,  penitent  and  good  speaks  to  him  for- 
ever out  of  his  English  Bible.  It  is  his  sacred  thing  which 
doubt  never  dimmed  and  controversy  never  soiled ;  and  in 
the  length  and  breadth  of  the  land  there  is  not  a  Protestant 
with  one  spark  of  religiousness  about  him  whose  spiritual 
biography  is  not  in  his  Saxon  Bible. — Quoted  in  Farrar's 
The  Bible — Its  Meaning  and  Supremacy^  pp.  269,  270. 

Faraday's  complete  guide-book. 

One  day  when  he  (Michael  Faraday)  was  ill,  his  friend, 
Sir  Henry  Ackland,  found  him  resting  his  head  on  a  table 
on  which  lay  an  open  book.  "  I  fear  that  you  are  worse 
to-day,"  his  friend  said.  "  No,"  answered  Faraday,  "  it  is  not 
that ;  but  why  " — he  asked,  with  one  hand  on  the  Bible — 
"  why  will  people  go  astray,  when  they  have  this  blessed 
book  to  guide  them  ?" — Ihld.^  p.  274. 

FARRAR THE    TWO    TESTAMENTS. 

The  Old  Testament  a])ounds  in  inestima])le  spiritual  les- 
sons and  .  .  .  prophecies  which  we  could  not  lose  without 


THE  BIBLE.  121 

the  world's  being  left  infinitely  poorer.  .  .  .  Yet  not  even  the 
most  precious  portions  of  the  Old  Testament  can  be  com- 
pared in  worth  with  the  knowledge  ...  of  that  revelation 
of  (God)  Himself  in  Christ  which  forms  the  one  main  subject 
of  the  New  Testament. — Ihid.^  p.  337. 

FARRAR THE    BIBLE    AND    SKEPTICS. 

No  one  can  take  up  a  book  or  .  .  .  paper  which  contains 
the  arguments  of  skeptics  without  seeing  that  nine-tenths  of 
their  case  is  made  up  of  attacks  upon  the  Bible.  I  would 
fain  take  this  quiver  out  of  their  hands,  and  show  how  its 
broken  arrows,  so  far  from  piercing  the  shield  of  Christianity, 
do  but  tinkle  harmlessly  upon  its  rim. — Ihid,,  p.  7. 

FARRAR TWO    BIBLE-MADE    NATIONS. 

(Condensed.)  The  Bible  created  the  prose  literature  of 
England,  of  which  the  Authorized  Version  is  the  noblest  mon- 
ument. The  Bible  saved  England  from  sinking  into  a  tenth- 
rate  power  as  a  vassal  of  cruel,  ignorant,  superstitious  Spain. 
Let  England  cling  to  her  Bible.  .  .  .  The  Bible  made  America 
what  she  is.  The  preference  of  its  pure  unadulterated  lessons 
to  subservience  to  the  tyranny  of  bishops  sent  the  Pilgrim 
Fathers  to  the  New  England  which  they  were  to  make  so 
great.— /6zVZ.,  pp.  325,  329. 

FARRAR THE    WORLD-MOVING    BOOK. 

(Condensed.)  How  absurd  to  scoff  at  a  book  which  thou- 
sands of  great  men  have  reverenced  ;  a  book  for  which  war- 
riors have  fought  and  martyrs  bled  !  It  fired  the  eloquence 
of  Gregory  and  Chrysostom  ;  it  molded  the  thoughts  of 
Athanasius  and  Augustine.  It  taught  Howard  his  love  for 
the  suffering ;  Wilberforce  his  compassion  for  the  slaves ; 
and  Shaftesbury  the  dedication  of  his  life  to  the  amelioration 
of  the  lot  of  his  fellow-men.  It  inspired  the  songs  of  Dante 
and  Milton,  the  pictures  of  Era  Angelico  and  Raphael,  the 
music  of  Handel  and  Mendelssohn.  It  kindled  the  genius 
of  Luther,  the  imagination  of  Bunyan,  the  zeal  of  Whitefield. 
—Ihid.,  pp.  262,  263. 


1 2  2  FAITHS  OF  FAMO  US  MEN, 

FIELD    (e.)    had    it    DRUMMED    INTO    HIM. 

I  would  not  now  exchange  for  any  amount  of  money  the 
acquaintance  with  the  Bi])le  that  was  drummed  into  me 
when  a  boy. — Eugene  Field. 

FISHER BIBLE    IN    MOSAIC    AGE. 

The  sublime  cosmogony  at  the  threshold  of  the  Bible, 
when  contrasted  with  the  ancient  Semitic  legends,  Assyrian, 
etc.,  is  perceived  to  be  immeasurably  above  them.  .  .  .  Who 
can  fail  to  see  that  a  Spirit  was  at  work  in  the  Hebrew  mind 
not  manifested  elsewhere?  As  a  magnet  draws  only  true 
metal,  so  did  that  mind,  when  moved  by  God's  Spirit,  take 
up  only  those  elements  of  belief  which  were  consonant  with 
true  religion.  There  is  not  a  syllable  in  the  Bible  which  is 
adapted  to  foster  impure  passion. 

FISHER BIBLE    IN    APOSTOLIC    AGE. 

The  New  Testament  Scriptures  are  not  elaborate  composi- 
tions. No  pains  were  taken  to  disarm  prejudice,  anticipate 
objections,  and  frame  a  case,  all  parts  of  which  are  nicely 
fitted  to  defy  attack.  Turn  to  the  narratives.  Were  there 
ever  stronger  marks  of  truth?  Artless,  with  no  effort  to 
parry  objections  or  anticipate  cavils.  The  writers  tell  us 
their  own  faults,  their  unfaithfulness  to  Christ,  their  coward- 
ice, treachery,  desertion.  They  set  down  the  sharp  rebukes 
which  they  received  at  his  lips.  No  effort  at  concealment, 
no  trace  of  exaggeration,  none  of  the  exclamations  of  wonder, 
nor  the  expletives  and  asseverations  belonging  to  fictitious 
testimony.  All  is  simple,  unadorned,  and  marked  with  un- 
mistakable signs  of  truth. 

FISHER BIBLE    IN    REFORMATION    AGE. 

When  the  Bible  was  opened  in  the  sixteenth  century,  out 
of  the  bosom  of  the  Church  came  a  great  reformation.  .  .  . 
From  the  awakening  of  the  souls  of  men  (through  Bible 
study  in  Reformation  days)  to  a  truer  sense  of  their  relations 
to  God  and  Christ,  resulted,  in  modern  times,  the  demand  for 


THE  BIBLE. 


123 


l)olitical  liberty.  .  .  .  The  struggle  for  freedom  ensued  .  .  . 
which  paved  the  way  for  the  American  Republic.  .  .  . 
Protestant  Christians  hold  the  Bible  to  be  the  sufficient  and 
authoritative  rule  of  faith  and  conduct.  It  is  the  umpire  in 
controversies. 

FLAVEL THREE    BIBLE    TEACHINGS. 

The  Scriptures  teach  us  the  best  way  of  living,  the  noblest 
way  of  suffering,  and  the  most  comfortable  way  of  dying. 

FOSS THE    COMPLETED    NEW    TESTAMENT. 

The  eighteen  hundred  years  since  the  completion  of  the 
New  Testament  have  been  very  busy  years  in  the  history  of 
the  human  mind — the  busiest  that  it  has  ever  had  !  The 
world  has  had  a  magnificent  outmarch  and  development  in 
matters  social,  political,  scientific  and  philosophical ;  years 
which  in  some  aspects  of  them  could  never  be  repeated  if  it 
should  stand  ten  thousand  years  longer.  Every  generation 
has  climbed  up  on  the  shoulders  of  all  the  generations  that 
have  gone  before,  and  has  peered  out  restlessly  with  the 
whole  power  of  the  human  intellect  and  the  full  determina- 
tion of  the  human  will  into  the  regions  of  matter  and  of  force 
and  of  mind.  But  since  John  laid  down  his  pen  the  whole 
thinking  of  the  whole  world  has  not  added  the  dot  of  an  "  i  " 
nor  the  cross  of  a  "  t "  to  the  moral  and  religious  teaching 
found  in  the  New  Testament. — C.  D.  Foss  (Bishop),  The 
Faith  Once  for  All.  Dedication  Sermon,  Memorial  Hall,  Gar- 
rett Biblical  Institute. 

FRANKLIN    COMMENDS    BIBLE    TO    BOV. 

Young  man,  my  advice  to  you  is  that  you  cultivate  an  ac- 
quaintance with  and  a  firm  belief  in  the  Holy  Scriptures. 
This  is  your  certain  interest. — Among  the  last  words  of  Ben- 
jamin Franklin. 

FREEING HUYSEN WHAT    IT    DOES. 

Whence  has  sprung  this  redeeming  spirit  tliat  lias  borne 
its  blessing  to  every  clime  ;  that  floats  the  Bethel  flag,  pene- 


1 24  FAITHS  OF  FAMO  US  MEN. 

trates  the  prison's  gloom,  soothes  the  orphan's  cry,  pleads  the 
widow's  cause,  opens  the  intellects  of  the  deaf  and  dumb, 
closes  the  doors  of  the  dram-shop  and  concentrates  the  efforts 
of  the  wise  and  good  in  view  of  Sabbath  profanation  ?  The 
Bible  has  done  it  all.  Seal  up  this  volume,  and  in  half  a 
century  all  these  hopes  would  wither,  these  prospects  perish, 
and  these  sacred  temples  would  crumble  or  become  recep- 
tacles of  pollution  and  crime. 

FROUDE THE    OLD    VERSION. 

The  peculiar  genius  which  breathes  through  it  (the 
Authorized  Version),  the  mingled  tenderness  and  majesty, 
the  Saxon  simplicity,  the  preternatural  grandeur,  unequaled, 
unapproached  in  the  attempted  improvements  of  modern 
scholars,  all  are  here,  and  bear  the  impress  of  one  man,  and 
that  man  William  Tyndale. 

GARIBALDI ITALV'S    NEED. 

This  (the  Bible)  is  the  cannon  that  will  make  Italy  truly 
free. 

GARRISON BIBLE    AS    WEAPON. 

Take  away  our  Bible  from  us,  and  our  warfare  against  in- 
temperance, impurity,  oppression,  infidelity  and  crime  is  at 
an  end.  We  have  no  authority  to  speak,  no  courage  to  act. 
— William  Lloyd  Garrison,  Sr. 

GIBBON MAHOMET's    '^  BIBLE." 

The  Koran  is  an  endless  incoherent  rhapsody  of  fable  and 
precept  and  declamation  which  seldom  excites  a  sentiment 
or  an  idea ;  which  sometimes  crawls  in  the  dust,  and  is  some- 
times lost  in  the  clouds. 

GIBBONS BIBLE    OPEN    TO    CATHOLICS. 

God  forbid  that  any  should  conclude,  from  what  I  have 
said,  that  the  Catholic  Church  is  opposed  to  the  reading  of 
the  Scriptures  or  that  she  is  an  enemy  of  the  Bible.  The 
Catholic  Church  an  enemy  of  the  Bible !  Good  God  !  What 
monstrous  ingratitude,  what  base  calumny  is  contained  in 


THE  BIBLE.  1 25 

that  assertion  !  .  .  .  Amid  the  wreck  of  ancient  literature  the 
Bible  stands  almost  a  solitary  monument,  like  the  Pyramids 
of  Egypt  amid  the  surrounding  wastes.  That  venerable  vol- 
ume has  survived  the  wars  and  revolutions  and  barbaric  in- 
vasions of  fifteen  centuries.  ...  If  you  open  an  English 
Catholic  Bible  you  will  find  in  the  preface  a  letter  of  Pope 
Pius  VI.,  in  which  he  strongly  recommends  the  pious  read- 
ing of  the  Holy  Scriptures.  .  .  .  The  Church,  far  from  being 
opposed  to  the  reading  of  the  Scriptures,  does  all  that  she 
can  to  encourage  their  perusal.  .  .  .  Every  priest  is  obliged 
in  conscience  to  devote  upward  of  an  hour  each  day  to  the 
perusal  of  the  Word  of  God.  .  .  .  What  is  good  for  the  clergy 
must  be  good  for  the  laity  also.  Be  assured  that  if  you  be- 
come a  Catholic  3'ou  will  never  be  forbidden  to  read  the 
Bible.  It  is  our  earnest  wish  that  every  w^ord  of  the  Gospel 
may  be  imprinted  on  your  memory  and  on  your  heart. — 
Cardinal  Gibbons,  The  Faith  of  Our  Fathers,  pp.  112-117. 
(Again.)  It  is  a  sacred  duty  to  hear  and  devoutly  read  the 
Word  of  God. — Spoken  in  Baltimore  Cathedral. 

GLADDEN    ON    HEBREW    LITERATURE. 

To  say  that  the  Hebrew  literature  is  the  best  that  the 
world  has  produced  is  to  say  very  little.  It  is  widely  sepa- 
rated from  all  other  sacred  writings.  Its  constructive  ideas 
are  as  far  above  those  of  other  books  of  religion  as  the 
heavens  are  above  the  earth.  I  pity  the  man  who  has  had  the 
Bible  in  his  hand  from  infancy,  and  who  in  maturer  years 
has  learned  something  of  the  literature  of  other  religions,  but 
who  now  needs  to  have  this  statement  verified. —  Who  Wrote 
the  Bible  f  p.  15. 

GLADSTONE THE    GRAND    OLD    BOOK. 

If  I  am  asked,  "  What  is  the  remedy  for  the  deeper  sorrows 
of  the  heart— what  should  a  man  look  to,  in  his  progress 
through  life,  to  enable  him  manfully  to  confront  his  afllic- 
tions?"  I  must  point  to  something  wdiich  in  a  well-known 
hymn  is  called  "  The  old,  old  story,"  told  in  an  old,  old  book, 
which  is  the  greatest  and  best  gift  to  mankind.  ...  All  the 


1 26  FAITHS  OF  FAMO  US  MEN. 

wonders  of  Greek  civilization  heaped  together  are  less  won- 
derful than  the  simple  book  of  the  Psalms,  the  history  of  the 
human  soul  in  relation  to  its  Maker. 

GOETHE  RELATES  HIS  EXPERIENCE. 

When,  in  my  youth,  my  ever-active  imagination  bore  me 
away,  now  hither,  now  thither ;  and  when  all  this  blending 
of  history  and  fable,  of  mythology  and  religion,  threatened 
to  unsettle  my  mind;  glad  then  did  I  flee  toward  those 
Eastern  countries.  I  buried  myself  in  the  first  books  of 
Moses,  and  there  amidst  those  wandering  tribes  I  found  my- 
self at  once  in  the  grandest  of  solitudes  and  in  the  grandest 
of  societies.  ...  It  is  a  belief  in  the  Bible,  the  fruit  of  deep 
meditation,  which  has  served  me  as  the  guide  of  my  life.  I 
have  found  it  a  capital  investment  and  richly  productive  of 
interest. 

GOETHE THE    BIBLE    IN    THE    PAST. 

I  am  convinced  that  the  Bible  becomes  more  beautiful, 
the  better  it  is  understood  ;  that  is,  the  better  we  get  insight 
to  see  that  every  word — which  we  take  and  make  application 
of,  to  our  own  wants — has  had  a  specifically  direct  bearing 
upon  the  spiritual  life  of  the  time  in  which  it  was  written. 
The  mighty  power  of  these  books  (the  Gospels)  and  their 
accounts  have  been  tested  and  proved.  They  have  overcome 
paganism;  they  have  conquered  Europe;  (Guizot?)  they 
are  on  the  way  of  conquering  the  world.  And  the  sincerity 
of  the  authors  is  no  less  certain  than  the  power  of  the  books. 
We  may  contest  the  learning  and  critical  sagacity  of  the  first 
historians  of  Jesus  Christ,  but  it  is  impossible  to  contest  their 
good  faith  ;  it  shines  forth  from  their  words ;  they  sealed 
their  assertions  with  their  blood. — See  Goethe,  "  Conversa- 
tions," March  11,  1832.  (Eckermann,  Gesprdche  mit  Goethe, 
III.,  pp.  253-258,  371.) 

GOETHE THE    BIBLE    IN    THE    PRESENT. 

It  is  to  its  intrinsic  value  that  the  Bible  owes  the  extra- 
ordinary veneration  in  which  it  is  held  by  so  many  nations 


THE  BIBLE. 


127 


and  generations.  It  is  not  only  a  popular  book  ;  it  is  a  book 
of  the  people.  .  .  .  Take  the  Bible,  book  after  book,  and  you 
will  find  that  this  Book  of  books  has  been  given  to  us  in 
order  that,  in  contact  with  it  as  with  a  new  world,  we  may 
study  it  and  enlighten  and  develop  ourselves.  .  .  .  Much 
debating  goes  on  about  the  good  and  the  harm  done  by  the 
free  circulation  of  the  Bible.  To  me  this  is  clear :  it  will  do 
harm,  as  it  has  done,  if  used  dogmatically  and  fancifully, 
and  do  good,  as  it  has  done,  if  used  didactically  and  feelingly. 

GOETHE THE     BIBLE     IN    THE    FUTURE. 

No  criticism  will  be  able  to  perplex  the  confidence  which 
we  have  entertained  in  a  writing  whose  contents  have  stirred 
up  and  given  life  to  our  vital  energy  by  its  own.  .  .  .  Let 
culture  and  science  go  on  advancing,  and  the  human  mind 
expand  as  much  as  it  may,  it  will  never  transcend  the  eleva- 
tion and  moral  culture  of  Christianity  as  it  glistens  and 
shines  forth  in  the  Gospels.  .  .  .  The  greater  the  intellectual 
power  of  the  ages,  the  more  possible  will  it  also  become  to 
employ  the  Bible  both  as  the  foundation  and  as  the  instru- 
ment of  education — that  education  by  which  not  pedants, 
but  truly  wise  men  are  formed.  .  .  .  The  Bible  is  a  book  of 
eternally  effective  power. 

GORDON    GIVES     THE    CRITIC    HIS     DUE. 

A  great  deal  of  credit  is  due  to  the  higher  critics,  but  too 
much  distinction  must  not  be  heaped  upon  them.  Some  of 
them  have  received,  for  purely  preliminary  and  exceedingly 
innocent  inquiries,  honor  enough  "to  sink  a  navy." — G.  A. 
Gordon's  The  Christ  of  To-Day,  p.  167. 

GORDON     WANTS    SOME     FAMOUS    MEN    CUT    UP. 

We  hear  of  some  people  who  are  famous  at  taking  a  sword 
and  cutting  up  the  Scripture,  but  we  look  to  see  the  Scrip- 
ture, which  is  itself  a  sword,  go  through  these  men  and  cut 
some  of  them  up. — A.  J.  Gordon,  The  Northfield  Year  Bookj 
p.  305. 


1 28  FAITHS  OF  FAMO  US  MEN. 

GORDON TEAPOTTING    THE     PROMISES. 

A  Scotchwoman  who  received  kind  letters  from  her  son 
found  bank-hills  inside  of  them,  but  never  having  seen  such 
money,  she  thought  that  they  were  only  pretty  pictures,  and 
put  them  aside.  Many  people  think  that  the  promises  found 
in  the  Bible  are  very  pretty  pictures ;  and  perhaps  some  of 
you  have  put  them  away  in  an  old  teapot.  Is  it  not  time  to 
understand  that  they  are  drafts  on  the  Bank  of  Heaven  that 
will  be  honored  night  and  day  ? — A.  J.  Gordon,  Ihid.^  p.  359. 

cough's   every-day   book. 

The  Bible — a  book  to  be  read  and  believed  ;  not  to  be  read 
once  or  twice  a  week  in  a  constrained  tone  and  with  cere- 
mony, but  a  book  for  every  day ;  a  book  not  given  to  bewilder, 
but  to  comfort  and  instruct ;  yet  withal  a  book  so  deep  and 
profound  that  the  highest  intellects  on  earth  find  it  worthy 
of  their  earnest  study,  while  the  wayfaring  man,  though  a  fool, 
need  not  err  therein. — John  B.  Gough,  Sunlight  and  Shadow. 

grant — OUR  sheet-anchor. 

Hold  fast  to  the  Bible  as  the  sheet-anchor  to  your  liberties  ; 
write  its  precepts  in  your  hearts,  and  practice  them  in  your 
lives.  To  the  influence  of  this  Book  we  are  indebted  for  all 
progress  made  in  our  true  civilization,  and  to  this  we  must 
look  as  our  guide  in  the  future. — Ulysses  S.  Grant. 

GREELEY FREEDOM'S    BOOK. 

It  is  impossible  to  mentally  or  socially  enslave  a  Bible- 
reading  people.  The  principles  of  the  Bible  are  the  ground- 
work of  human  freedom. — Horace  Greeley. 

GREGORY    (pope    GREGORY   THE    GREAt)    SPEAKS. 

The  Bible  is  a  stream  where  alike  the  elephant  may  swim 
and  the  lamb  may  w^ade. 


THE  BIBLE.  1 29 

GREV    (lady    jane)    TO    HER   SISTER. 

(Written  on  tlie  evening  preceding  the  clay  on  which  Lady 
Jane  was  beheaded.) 

My  Dear  Sister  Catherine  : 
I  send  to  you  a  book  (her  Greek  Testament)  which,  though 
it  be  not  outwardly  trimmed  with  gold,  yet  inwardly  it  is  of 
more  worth  than  all  the  precious  mines  of  which  the  world 
can  boast.  It  is  the  Testament  and  last  Will  that  the  Lord 
bequeathed  unto  us  wretched  sinners ;  and  if  you  with  a 
good  mind  read  it,  and  with  an  earnest  desire  follow  it,  .  .  . 
it  will  bring  you  to  everlasting  life.  It  will  win  for  you  more 
(wealth)  and  endow  you  with  greater  felicity  than  you  would 
have  gained  by  the  possession  of  our  woeful  father's  lands. 

GUIZOT WATCHDOG    OF    THE    FAITH. 

I  have  a  firm  belief  in  the  history  contained  in  the  Old 
and  New  Testaments.  ...  I  bow  before  the  mysteries  of 
the  Bible.  ...  I  hold  myself  aloof  from  scientific  discus- 
sions and  solutions  by  which  men  have  attempted  to  ex- 
plain them.  .  .  .  The  Christian  faith  has  been  best  de- 
fended where  the  reading  of  the  sacred  Book  is  a  part  of  the 
public  worship  ;  where  it  is  in  the  family,  and  where  it  is  the 
subject  of  solitary  meditation.  It  is  the  Bible  itself  that 
combats  and  triumphs  in  the  war  between  belief  and  infi- 
delity. 

HALDEMAN BIBLE    VERSUS    MAHATMIC    TRADITION. 

Over  against  the  mysticism,  the  uncertainty  and  down- 
right folly  of  Mahatmic  tradition  about  sacred  volumes  and 
secret  chambers,  let  there  be  set  forth  this  Bible — the  book 
which,  ages  before  Christ,  foretold  all  the  details  of  His  birth, 
crucifixion  and  death;  foretold  the  destruction  of  Nineveh, 
Babylon,  Tyre,  etc.,  almost  before  their  foundation-stones 
were  laid ;  foretold  the  history  of  the  Jews  unto  this  latest 
day  ...  so  accurately  that  no  historian  can  gainsay  it~a 
book  that  has  outlived  all  attacks  against  it ;  a  book  that 
does  not  hide  itself  in  secret  chambers,  but  comes  forth  into 
the  open  light,  speaks  to-day  in  over  two  hundred  languages, 

9 


I  3  o  FAITHS  OF  FA  MO  US  MEN. 

and  Hinging  wide  its  pages,  cries,  "  Come  and  investigate 
nie;"  a  book  that  speaks  so  simply  that  the  most  elemental 
mind  ma}^  comprehend  it,  or  so  profoundly  that  the  most 
complex  intellect  may  not  outreach  it. —  Theosophy  or  Christi- 
anity—WhichJ  pp.  37,  38,  I.  M  Haldeman,  First  Baptist 
Church,  New  York. 

HALE WHY    IT    KEEPS    ITS    HOLD. 

In  those  fragments  (the  Gospels)  there  is  the  triumph  of 
the  great  Personality  of  all  time.  .  .  .  Because  the  Bible  en- 
closes the  four  Gospels,  leads  down  to  them,  because  the  Bible 
is  the  Book  of  the  Lord  of  Life,  it  keeps  its  hold  upon  the 
world. — Edward  Everett  Hale. 

HALL THE    BIBLE    FOR    WOMAN. 

The  Bible  is  the  most  sensible  book  in  the  world.  The 
maiden  does  not  find  her  chapter  from  which  she  passes 
away  when  she  comes  among  mothers,  to  find  a  new  section 
ready  for  her ;  but  the  whole  Bible  is  the  common  heritage 
of  mother  and  maiden. — John  Hall. 

HALLAM THE    BIBLE    FOR    MAN. 

The  Bible  fits  into  every  fold  and  crevice  of  the  human 
heart.  I  am  a  man  ;  and  I  believe  that  this  is  God's  because 
it  is  man's  book. 

HASTINGS NO    MAN's    BOOK. 

This  book  does  not  come  from  the  empty  hearts  of  im- 
postors, liars  and  deceivers.  .  .  .  This  is  no  man's  book ;  it 
is  the  transcript  of  the  Divine  mind,  the  unfolding  of  the 
Divine  purposes,  the  revelation  of  the  Divine  will. — H.  L. 
Hastings. 

HASTINGS BIBLE    AND    REVOLVER. 

A  young  infidel  was  traveling  in  the  West  with  his  uncle, 
a  banker ;  and  they  were  not  a  little  anxious  for  their  safety 
when  they  were  forced  to  stop  for  a  night  in  a  rough  wayside 
cabin  of  but  two  rooms.     They  agreed  that  the  young  man 


THE  BIBLE.  13I 

should  sit  up  with  his  pistols,  and  watch  until  midnight,  and 
then  the  uncle  would  watch  until  morning.  Presently  they 
peeped  through  a  crack  in  the  partition,  and  saw  their  host, 
a  rough-looking  old  man,  reach  for  a  Bible,  and  after  reading 
it  awhile,  he  knelt  and  began  to  pray.  Then  the  young  in- 
fidel began  to  get  ready  for  bed.  "  I  thought  that  you  were 
to  remain  on  guard?"  said  the  uncle.  But  the  young  man 
knew  that  there  was  no  need  to  watch  all  night  in  a  cabin 
where  Bible-reading  and  prayers  were  in  order.  .  .  .  Every 
one  knows  that  where  this  Book  has  influence,  it  makes 
things  safe.— Tract :   WiU  the  Old  Book  Stand  f  p.  8. 

HEINE grandmother's    BIBLE. 

A  book  which  looks  at  us  as  cordially  and  blessingly  as  the 
old  grandmother  who  daily  reads  it  with  her  dear  trembling 
lips,  and  wdth  her  spectacles  on  her  nose ;  and  this  book  is 
called  shortly  The  Book,  the  Bible.  .  .  .  What  a  book!  Vast 
and  -wide  as  the  world,  rooted  in  the  abysses  of  creation,  and 
towering  up  behind  the  blue  secrets  of  heaven.  Sunrise  and 
sunset,  promise  and  fulfilment,  birth  and  death — the  whole 
drama  of  humanity,  all  in  this  Book  ! 

HEINE MAN    WHO    LOST    HIS    GOD. 

With  right  is  this  named  the  Holy  Scripture  ;  he  who  has 
lost  his  God  can  find  him  again  in  this  book,  and  he  who  has 
never  known  him  is  here  struck  by  the  breath  of  the  Divine 
Word.  ...  I  attribute  my  illumination  entirely  and  simply 
to  the  reading  of  a  book.  Yes,  and  it  is  an  old,  homely  book, 
modest  as  Nature,  also  as  natural  as  she  herself;  a  book 
which  has  a  work-a-day  and  unassuming  look,  like  the  sun 
which  warms  us,  like  the  bread  which  nourishes  us. 

HEPWORTH A    WELL-READ    BOOK. 

There  never  has  been  a  time  when  the  Bible  was  read  with 
more  intense  curiosity  than  now.  It  is  no  longerread  in  the 
search  for  dogma,  but  as  a  repository  of  spiritual  truths 
which  have  not  hitherto  been  understood. — Herald  Sermoiis, 
p.  176. 


1 3  3  FAITHS  OF  FA  MO  US  MEN. 

HERBERT A    LIGHT    IN    DARKNESS. 

This  Book  of  stars  liglits  to  eternal  bliss.  .  .  . 

Bibles  laid  open — millions  of  surprises  ! 

The  Bible  !  That's  the  Book,  the  Book  indeed  ; 

The  Book  of  books,  on  which  who  looks 

As  he  should  do,  aright,  shall  never  need 

Wish  for  a  better  light  to  guide  him  in  the  night. 

— George  Herbert. 

HEREFORD BOSTON'S    GREAT   NEED. 

I  long  for  the  time  when,  from  this  fringe  and  tasselry  of 
constantly  new  studies,  Boston  shall  tarn  to  that  old  Bible 
which  made  the  lives  of  the  fathers  strong  and  free ;  and 
reading  it — only  with  "  larger,  other  eyes  " — shall  feel  the 
power  of  its  slow  unfolding  of  God's  truth  and  of  its  culmi- 
nating life  in  Christ ;  and,  rooted  there,  shall  grow  to  nobler 
heights  of  thoughtful  Christian  character  than  ever  before. 
That  is  what  this  community  most  wants. — Brooke  Hereford's 
Farewell  Sermon. 

HERSCHEL HUMAN    DISCOVERIES. 

All  human  discoveries  seem  to  be  made  only  for  the  pur- 
pose of  confirming  more  and  more  strongly  the  truths  con- 
tained in  the  Holy  Scriptures. 

HOLLAND EXPENSIVE    INFIDELITY. 

All  that  has  been  done  to  weaken  the  foundation  of  an  im- 
plicit faith  in  the  Bible  as  a  whole,  has  been  done  at  the  ex- 
pense of  the  sense  of  religious  obligation  and  the  cost  of 
human  happiness. — Josiah  Gilbert  Holland. 

HUGO BIBLE    DISTRIBUTION. 

Give  to  the  people  who  toil  and  suffer,  for  whom  this 
world  is  hard  and  bad,  the  belief  that  there  is  a  better  made 
for  them  ;  scatter  the  Gospel  among  the  villages,  a  Bible  for 
every  cottage. 


THE  BIBLE.  I  33 

HUMBOLDT UNIVERSE   IN    PSALM  CIV. 

We  are  astonished  to  find  in  a  lyrical  poem,  so  limited  in 
com})ass,  the  whole  universe — the  heavens  and  the  earth — 
sketched  with  a  fcAv  bold  strokes. 

HURST    FINDS    BUT    TWELVE   MUMMIES. 

When  I  was  in  Egypt,  the  mummies  of  twelve  Pharaohs 
were  found.  Their  histories  covered  the  period  of  the  Jews  in 
Egypt.  But  one  mummy  was  missing — that  of  the  Pharaoh 
at  the  time  of  the  exodus.  Of  him  there  could  not  be  found 
one  trace.  Moses  tells  us  what  became  of  him.  He  was 
drowned  in  the  Red  Sea.  .  .  .  The  skeptic  can  stand  beside 
the  investigator  and  know  that  every  time  the  spade  is 
pushed  into  the  sand  of  the  desert  or  into  the  slime  of  the 
river-bank  it  brings  up  new  proofs  of  the  truth  of  the  Word 
of  God.  And  then  the  skeptic  can  go  home  and  apply  him- 
self to  other  things.  .  .  .  All  these  things  should  encourage 
us.  We  should  examine  them.  We  should  feel  that  war 
has  been  declared  not  against  Spain,  but  against  infidelity. 
—J.  F.  Hurst,  Methodist  Episcopal  Bishop,  The  (N.  Y.) 
World,  April  3,  1898. 

HUXLEY THE    BIBLE    AND    THE    CHILD. 

Some  of  the  pleasantest  recollections  of  my  childhood  are 
connected  with  the  voluntary  study  of  an  ancient  Bible 
which  belonged  to  my  grandmother.  ...  If  Bible-reading 
is  not  accompanied  by  constraint  and  solemnity,  I  do  not 
believe  that  there  is  anything  in  which  children  take  more 
pleasure.  .  .  .  (Again,  in  a  Public  Address,  see  The  Con- 
temporary Review  for  December,  1870,  also  Essays  on  Sci- 
ence and  Education,  p.  397 :)  I  have  always  been  strongly  in 
favor  of  secular  education,  in  the  sense  of  education  without 
theology  ;  but  I  must  confess  that  I  have  been  seriously  per- 
plexed to  know  by  what  practical  measures  the  religious 
feeling,  which  is  the  essential  basis  of  conduct,  is  to  be  kept 
up  in  the  present  utterly  chaotic  state  of  opinion  on  these 
matters,  without  the  use  of  the  Bible.  The  pagan  moralists 
lack  light  and  color,  and  even  tliat  noble  stoic,  Marcus  Aure- 


1 34  FAITHS  OF  FAMO US  MEN. 

liiis  Antoninus,  is  too  high  and  refined  for  the  ordinary  child. 
Take  the  Bible  as  a  whole;  make  the  severest  deductions 
which  foir  criticism  can  dictate  ;  .  .  .  eliminate,  as  any  sen- 
sible lay  teacher  would  do  if  left  to  himself,  all  that  it  is  not 
desirable  for  children  to  occupy  tliemselves  with ;  and  still 
there  remains  in  this  old  literature  a  vast  residuum  of  moral 
beauty  and  grandeur.  ...  By  the  study  of  what  other  book 
could  children  be  so  much  humanized,  and  made  to  feel 
that  each  figure  in  that  vast  historical  procession  fills,  like 
themselves,  but  a  momentary  space  in  the  interval  between 
the  two  eternities,  and  earns  the  blessings  or  the  curses  of  all 
time,  according  to  its  efforts  to  do  good  and  hate  evil,  even  as 
they  themselves  also  are  earning  their  payment  for  their 
work? 

HUXLEY POOR    MAN's    MAGNA    CHARTA. 

Consider  the  great  historical  fact  that  for  three  centuries 
this  book  has  been  woven  into  the  life  of  all  that  is  best  and 
noblest  in  English  history ;  that  it  has  become  the  national 
epic  of  Britain,  and  is  familiar  to  noble  and  simple,  from 
John  O'Groat's  house  to  Land's  End,  as  Dante  and  Tasso 
were  once  to  the  Italians  ;  that  it  is  written  in  the  noblest  and 
purest  English,  and  abounds  in  exquisite  beauties  of  a  merely 
literary  form ;  and  .  .  .  that  it  forbids  the  veriest  hind  who 
never  left  his  native  village,  to  be  ignorant  of  the  existence 
of  other  countries  and  other  civilizations  in  the  world.  .  .  . 
It  appears  to  me  that  if  there  is  anybody  more  objectionable 
than  the  orthodox  bibliolater,  it  is  the  heterodox  Philistine 
who  can  discover  in  a  literature  which,  in  some  respects,  has 
no  superior,  nothing  but  a  subject  for  scoffing  and  an  occa- 
sion for  the  display  of  his  conceited  ignorance  of  the  debt 
that  he  owes  to  former  generations.  .  .  .  The  Bible  has  been 
the  Magna  Charta  of  the  poor  and  of  the  oppressed.  Down 
to  modern  times  no  state  has  had  a  constitution  in  which 
the  interests  of  the  people  are  so  largely  taken  into  account; 
in  which  the  duties,  so  much  more  tlian  the  privileges  of  the 
rulers  are  insisted  on,  as  that  drawn  for  Israel.  .  .  .  Nowhere 
is  the  fundamental  trutli  tliat  the  welfare  of  the  state,  in  the 
long  run,  depends  on  the  welfare  of  the  citizen,  so  strongly 


THE  BIBLE. 

laid  down.  ...  I  do  not  say  that  even  the  highest 
ideal  is  exclusive  of  others,  or  needs  no  supplement ;  b 
say  that  the  human  race  is  not  yet,  possibly  never  may 
a  position  to  dispense  with  it. — Essays  on  Science  and  A 
tiouj  p.  397 ;  Essays  on  Controverted  Questions,  pp.  55,  58. 

JACKSOxN THE    BASIS    OF    THE    REPUBLIC. 

Pointing  to  the  family  Bible  on  the  table,  Andrew  Jackson 
during  his  last  illness  said  to  his  friend,  "  That  Book,  sir,  is 
the  rock  on  wdiich  our  republic  rests." 

JAPANESE    CHRISTIAN    POSTS    A    NOTICE. 

There  is  a  Japanese  Christian  who  puts  on  his  door  every 
morning  before  he  starts  for  his  day's  work  the  following: 


NOTICE ! 

I    AM    A   CHRISTIAN, 

and  if  any  one  likes  to  go  in  and  read 

MY    GOOD    BOOK 

Avhile  I  am  out,  he  may. 


JEFFERSON THE  BIBLE    AND    THE    PEOPLE. 

I  have  always  said  and  always  will  say  that  the  studious 
perusal  of  the  sacred  Volume  will  make  better  citizens, 
better  fathers,  and  better  husbands. — Thomas  Jefferson. 

JEROME READING    FOR    A    YOUNG    WOMAN. 

Instead  of  gems  and  silks,  let  your  daughter  be  enamored 
with  the  Holy  Scriptures,  wherein  not  gold  or  skins  or 
Babylonian  embroideries,  but  a  beautiful  variety  produc- 
ing faith  will  recommend  itself.  Let  her  first  learn  the 
Psalter  and  be  entertained  with  those  songs.  .  .  .  Let  her 
learn  from  Ecclesiastes  to  despise  worldly  things.  .  .  .  Let 
her  pass  to  the  Gospels  and  Epistles,  and  never  let  them  be 
out  of  her  hands.  .  .  .  When  she  has  enriched  the  storehouse 
of  her  breast  with  those  treasures,  let  her  learn  the  Prophets 
.  .  .  and  Esther,  etc.,  and  lastly  the  Canticles. 


I  -j6  FAITHS  OF  FA  MO  US  MEN. 

JOHNSON    (S.) READING    FOR    A    YOUNG    MAN. 

Young  man,  attend  to  the  voice  of  one  who  is  possessed 
of  a  certain  degree  of  fame,  and  who  will  shortly  appear 
before  his  Maker.  Read  the  Bible  every  day  of  your  life. — 
Samuel  Johnson. 

JONES  (sir  William)  is  a  regular  peruser. 

I  have  carefully  and  regularly  perused  the  Holy  Scriptures, 
and  am  of  opinion  that  the  volume,  independently  of  its  Divine 
origin,  contains  more  sublimity,  purer  morality,  more  im- 
portant history,  and  finer  strains  both  of  poetry  and  elo- 
quence than  can  be  collected  within  the  same  compass,  from 
all  other  books  that  were  ever  composed  in  any  age  or  in 
any  idiom. — (Written  in  his  Bible.) 

KEMPIS HOW   TO    READ    THE    BOOK. 

Look  in  the  Holy  Scriptures  for  truth,  not  for  eloquence ; 
and  read  them  with  that  mind  wherewith  they  were  written 
— for  thine  everlasting  profit,  and  not  for  a  polished  phrase. — 
Thomas  a  Kempis. 

KENT ITS    AUTHORITY,    ETC. 

The  doctrines  of  the  Bible  supply  all  the  deficiencies  of 
human  laws,  and  lend  an  essential  aid  to  the  administration 
of  justice.  ...  The  Bible  is  adapted  to  the  wants  and  in- 
firmities of  every  human  being.  No  other  book  ever  ad- 
dressed itself  so  authoritatively  and  so  pathetically  to  the 
judgment  and  moral  sense  of  mankind.  .  .  .  The  diffusion 
of  the  Bible  is  the  most  effectual  way  to  civilize  and  human- 
ize mankind;  to  purify  and  exalt  public  morals;  to  give 
efficacy  to  international  and  municipal  law ;  to  enforce  tem- 
perance, etc.;  to  improve  all  the  relations  of  social  and  do- 
mestic life. 

KITTO A    REMARKABLE    BOOK. 

The  Bible  is  the  most  remarkable  work  in  existence.  In 
libraries  of  the  learned  are  seen  books  of  extraordinary  an- 
tiquity, and  curious  and  interesting  from  the  nature  of  their 


THE  BIBLE.  1 37 

contents;  but  none  approaches  the  Bible  in  point  of  age, 
while  certainly  no  production  has  any  pretensions  to  rival  it 
in  dignity  of  composition  or  the  important  nature  of  the 
subjects  treated  in  its  pages. 

KRUGER's    SUNDAY    BIBLE-READINGS. 

Every  one  who  knows  Pretoria  knows  the  church  opposite 
the  presidency,  wherein  upon  almost  every  Sunday  Paul 
Kruger  may  be  found  employing  both  eloquence  and  earnest- 
ness in  throwing  the  light  of  his  own  personal  experiences 
on  the  lessons  of  the  only  book  which  he  cares  to  read. — 
The  Union  Gospel  Xeivs,  July  6,  1899. 

LADD THE    BOOK    OF    OUR    FATHERS. 

It  was  one  of  the  many  grand  results  of  the  Protestant 
Reformation  that  it  brought  the  Bible  near  to  and  opened  it 
up  before  mankind  at  large.  ...  It  ceased  to  be  buried  in 
cloisters.  The  discovery  made  it  possible  to  place  a  copy  of 
it  in  the  hands  of  every  man. — G.  T.  Ladd,  ]V7iat  is  the  Bible? 
pp.  481,  482. 

LADD OUR    OWN    BOOK. 

This  w^onderful  book  is  now  brought  out  of  the  dead  lan- 
guages and  translated  into  the  vernacular  of  every  people, 
and  multiplied  a  thousand-fold  by  printing-presses.  The 
writers  of  Sacred  Scripture  speak  from  God  to  the  human 
mind  and  heart.  ...  It  has  universal  elements  in  it ;  and  it 
addresses  the  nature  in  which  we  all  share. — Ibid.,  p.  482. 

LADD THE  BOOK  OF  OUR  CHILDREN. 

The  Bible  will  l)ecome  more  and  more  the  book  of  the 
race  ;  more  and  more  a  choice  means  of  guiding  and  inform- 
ing humanit}^  It  is  destined  to  become  the  book  of  the 
world  ;  for  it  is  divinely  prepared  and  adapted  as  the  instru- 
ment of  redeeming  the  world  through  Christ. — Ibid.,  pp.  482, 
483  (ext.). 

LANDOR ITS    LITERARY    QUALITIES. 

I  am  glad  to  witness  your  veneration  for  a  book  which,  to 
say  nothing  of  its  holiness  or  authority,  contains  more  speci- 


1 3  8  FAITHS  OF  FAMO  US  MEN. 

mens  of  genius  and  taste  than  any  other  volume  in  exist- 
ence.— W.  Savage  Landor. 

LANGE THE    BOOK    OF    LIFE. 

The  Bible  is  the  Book  of  Life,  written  for  the  edification 
of  all  ages  and  nations.  No  man  who  has  felt  its  divine 
beauty  and  power  would  exchange  this  one  volume  for  all 
the  other  literature  of  the  world. 

LEE    (general    R.    E.)    RANKS    IT    HIGHEST. 

The  Bible  is  a  book  in  comparison  with  which  all  others, 
in  my  eyes,  are  of  minor  importance,  and  which  in  all  my 
perplexities  and  distresses  has  never  failed  to  give  me  light 
and  strength. 

LESSING THE    ENLIGHTENER. 

The  books  of  the  New  Testament  ...  for  seventeen  hun- 
dred years  have  occupied  the  human  understanding  more 
than  all  other  books.  More  than  all  other  books  they  have 
enlightened  it. — J.  G.  E.  Lessing,  The  Education  of  the  Human 
Race. 

LEVY    (rabbi) THE    INSPIRER. 

The  best  literature  of  thirty  centuries  is  found  in  the  Bible. 
Warriors  have  fought  for  it ;  martyrs  have  died  for  it.  .  .  . 
This  book  has  destroyed  tyranny.  .  .  .  It  fired  the  eloquence 
of  Chrysostom.  ...  It  suggested  the  poems  of  Milton.  It 
inspired  the  pictures  of  Raphael,  the  sculptures  of  Angelo, 
the  music  of  Mendelssohn  and  Handel. — J.  L.  Levy.  (See 
also  Farrar.) 

LIDDON    (canon) A    BOOK    FOR    ALL. 

This  is  tiie  most  interesting  book  in  the  world — to  the 
poet,  the  philosopher,  the  lover  of  the  picturesque  and  of  the 
marvelous,  the  archeologist,  the  man  of  letters,  the  man  of 
affairs.  To  each  of  these  it  has  much  to  say  that  he  will 
find  nowhere  else. 


THE  BIBLE.  1 39 

LI    HUNG    CHANG    A    BIBLE-READER. 

(Letter  from  Dr.  Holtman  of  Peking.)  At  a  recent  visit 
which  I  made  to  his  Excellency  I  found  him  reading  the 
New  Testament.  The  old  gentleman  was  so  intent  on  his 
reading  that  he  did  not  notice  me  for  several  minutes.  As  a 
servant  took  the  book  from  his  hands,  he  said,  "  Don't  carry 
it  to  the  library  ;  take  it  to  my  bedroom  table ;  I  wish  to 
look  at  it  again." 

LINCOLN    TO    THE    COLORED    MEN. 

In  regard  to  the  great  Book  I  have  only  to  say  that  it  is 
the  best  book  that  God  has  given  to  man.  All  the  good  from 
the  Savior  of  the  world  is  communicated  in  this  Book.  I 
return  to  you  my  sincere  thanks  for  this  elegant  copy  of  the 
great  Book  of  God. 

Locke's  concise  definition,  etc. 

The  Bible  has  God  for  its  author,  truth  for  its  matter,  salva- 
tion for  its  end.  .  .  .  Few  covet  to  be  mighty  in  the  Scrip- 
tures, though  convinced  that  their  great  concern  is  enveloped 
in  them.  ...  In  morality  there  are  books  enough  written 
both  by  ancient  and  modern  philosophers  ;  but  the  morality 
of  the  Gospel  doth  so  exceed  them  all  that  to  give  a  man  a 
full  knowledge  of  true  moralit}'  I  shall  send  him  to  no  other 
book  than  the  New  Testament. 

lorimer's  most  fully  inspired  book. 

Whilst  I  am  prepared  to  reverence  the  signs  of  God  in  any 
sacred  book,  there  are  adequate  reasons  for  maintaining  that 
the  Bible  contains  the  completest,  the  most  fully  inspired  and 
the  best  authenticated  revelation  ever  given  to  the  race.  All 
others  are  as  stars  in  comparison  with  the  sun. — Isms,  p.  124. 

luther's  early  knowledge  of  bible. 

When  I  was  young  I  read  the  Bible  over  and  over  and 
over  again,  and  was  so  perfectly  acquainted  with  it  that  I 
could  in  an  instant  have  pointed  to  any  verse  that  might 
have  been  mentioned. —  Table  Talk,  j).  15. 


I40  FAITHS  OF  FAMOUS  MEN. 

Luther's  late  knowledge  of  bible. 

I  was  twenty  years  old  before  I  had  ever  seen  the  Bible. 
I  had  no  notion  that  there  existed  any  other  Gospels  or 
Epistles  than  those  in  the  service.  At  last  I  came  across  a 
Bible  in  the  library  at  Erfurt,  and  often  used  to  read  it  .  .  . 
with  increasing  wonder. — Preface  of  Table  Talk,  p.  xxvii. 

LUTHER    .MAKES    OLD    TESTAMENT    PROPHETS    SPEAK    GERMAN. 

I  sweat  blood  and  water  in  my  efforts  to  render  the  Prophets 
into  the  vulgar  tongue.  Good  God  !  What  a  labor  to  make 
these  Jew  writers  speak  German.  They  struggle  furiously 
against  giving  up  their  beautiful  language  to  our  barbaric 
idiom.  It  is  as  though  you  would  force  a  nightingale  to  forget 
her  sweet  melody  and  sing  like  a  cuckoo. —  Table  Talk  (Memoir 
XCL).     See  also  Carlyle  and  B.  Taylor  on  Luther's  Version. 

LUTHER HOLY    GHOST    A    SIMPLE    WRITER. 

The  Holy  Ghost  is  by  far  the  most  simple  writer  in  heaven 
or  on  earth;  therefore  his  words 'can  have  no  more  than  one 
most  simple  sense,  which  we  call  the  scriptural  or  literal 
meaning. 

MACAULAY PURE    ENGLISH    IN    AUTHORIZED    VERSION. 

The  English  Bible — a  book  which,  if  everything  else  in  our 
language  should  perish,  would  alone  suffice  to  show  the  whole 
extent  of  its  beauty  and  power.  .  .  .  Whoever  would  acquire  a 
knowledge  of  pure  English  must  study  King  James's  Version 
of  the  Scriptures. 

Mahomet's  koran   (synopsis). 

Chapter  I.  contains  four  and  one-half  lines.  Chapter  II. 
(entitled  "  Tlie  Cow  ")  contains  twenty-two  pages,  and  was 
"revealed  partly  at  Mecca  and  partly  at  Medina."  One 
chapter  treats  of  "  The  Spider,"  and  another  of"  Iron,"  while 
another  is  entitled  "The  Afternoon."  In  the  twenty-second 
chapter  is  the  following  anathema  :  "  They  who  believe  not 
shall  have  garments  of  fire ;  and  boiling  water  shall  be  poured 


THE  BIBLE.  141 

on  their  heads,  and  their  skins  shall  be  beaten  with  maces  of 
iron."     (See  elsewhere  Carlyle  on  the  Koran.) 

MANGASARIAN THE    DEATHLESS    PAGES. 

(Extract  of  Sermon  on  "  The  Bible,"  preached  in  Phila- 
delphia.) It  has  turned  the  world  upside  down.  It  has 
created  a  new  epoch  and  reared  the  most  glorious  civiliza- 
tion. No  other  book  has  exerted  the  power  and  influence 
which  have  gone  forth  from  the  deathless  pages  of  the  Chris- 
tian Scriptures.  To-day  it  is  translated  into  every  human 
speech,  repeated  in  1,000,000  pulpits,  girdling  the  world 
with  its  divine  music,  and  feeding  the  hunger  of  mankind. 
O,  Word  of  God,  what  attacks  have  been  made  on  thy  pages! 
What  cruel  slander  has  been  spoken  of  thee  !  What  sharp 
arrows  have  been  hurled  at  thee !  But  not  one  iota  of  thy 
charm  or  sweetness  has  been  lost.  In  thy  presence  our  tears 
become  telescopes  of  faith.  What  power  there  is  in  thee  to 
sweeten  toil,  to  rest  the  troubled  breast,  to  strike  sparks  upon 
the  languishing  soul  to  light  the  path  to  the  tomb,  and  thence 
to  the  realms  of  joy  beyond  ! 

MAURY    FINDS    A    FIRM   PLATFORM. 

I  have  always  found  in  my  scientific  studies  that  when  I 
could  get  the  Bible  to  say  anything  upon  the  subject,  it 
afforded  me  a  firm  platform  to  stand  on. — M.  F.  Maury 
(Admiral). 

m'gIFFERT THE    BIBLE    AS  A    CREED. 

May  it  not  be  that  when  the  Church  shall  attempt  to  formu- 
late a  universal  creed  it  will  find  the  Word  of  God' — ready- 
made  to  its  hand — a  fitter  symbol  than  it  can  itself  produce  ? 
And  may  it  not  be  that,  instead  of  confining  itself  to  a  partial 
and  incomplete  statement  of  its  truths,  it  will  adoi)t  as  its 
all-suflicient,  because  all-inclusive,  standard  that  Word  of 
God  contained  in  the  Scriptures  of  the  Old  and  New  Testa- 
ments which  is  already  accepted  by  all  Christians  ? — Arthur 
C.  McGififert,  April,  1900. 


1 4  2  FA  ITHS  OF  FAMO  US  MEN. 

MEYER THE    BIBLE    AND    THE    BATHTUB. 

When  people  have  lost  enjoyment  in  the  Word  of  God, 
this  is  no  reason  why  they  should  relinquish  its  study. 
They  may  lose  all  enjoyment  in  their  morning  ablutions, 
but  that  is  no  reason  why  they  should  not  bathe.  A  man 
should  go  on  reading  because  of  the  almost  unconscious 
effect  that  the  Bible  may  have  upon  his  inner  life,  and  be- 
cause he  may  thereby  learn  to  love  it. — F.  B.  Meyer,  The 
Northfield  Year  Book,  p.  232. 

MILLER — THE    GEOLOGIC    PROPHECIES. 

These  latent  scientific  prophecies  seem  to  have  been  so 
deeply  imbedded  in  the  sacred  text  that  the  world  has  not 
seen  them  hitherto,  nor  indeed  could  see  them  now,  were  it 
not  that  our  advancing  science  is  revealing  them.  The  geo- 
logic prophecies,  though  they  might  have  been  read,  could 
not  be  understood  till  the  fulness  of  the  time  had  come.  It 
is  only  in  the  brighter  light  of  increasing  scientific  knowl- 
edge that  these  grand  old  oracles  of  the  Bible,  so  apparently 
simple,  but  so  marvelously  pregnant  with  meaning,  stand 
forth  at  once  cleared  of  all  erroneous  human  glosses,  and  vin- 
dicated as  the  inspired  testimonies  of  Jehovah. — Hugh  Miller. 

MILTON THE    SONGS    OF    ZION,     ETC. 

There  are  no  songs  comparable  to  the  songs  of  Zion,  no 
orations  equal  to  those  of  the  prophets,  no  politics  like  those 
which  the  Scriptures  teach.  ...  It  is  not  hard  for  any  man 
who  hath  a  Bible  in  his  hand  to  borrow  good  words  and  holy 
sayings  in  abundance.  ...  I  shall  wish  that  I  may  be  reck- 
oned among  those  who  admire  and  dwell  upon  them  (the 
Scriptures). 

MITCHELL    (d.     G.     "  IK    MARVEL  ")    SPEAKS. 

Will  this  old  Bible  of  King  James's  version  continue  to  be 
held  in  the  highest  reverence  ?  From  a  literary  point  of 
view  there  can  be  no  doubt  that  it  will ;  nor  is  there  good 
reason  to  believe  that,  on  literary  lines,  any  other  will  ever 


THE  BIBLE.  \  ^5 


supplant  it — never  one  which  will  greatly  menc^ 
and  musical  and  forceful  flow  of  language  spri^ 
English  sources,  chastened  by  Elizabethan  culture^ 
Book,  by  reason  of  its  strong,  sweet,  literary  quaB 
keep  its  hold  on  most  hearts  and  minds. 

MITCHELL    (general    O.    M.) GOD'S    ASTRONOMY. 

The  Bible  furnishes  the  only  fitting  vehicle  to  express  the 
thoughts  that  overwhelm  us  when  contemplating  the  stellar 
universe. 

MOHAMMED.        (SEE    MAHOMET.) 
MOODY BIBLE    NOT    A    BACK    NUMBER. 

You  needn't  borrow  any  trouble  about  that  old  Book  ;  it  is 
going  to  stand.  Some  people  think  that  it  is  "  a  back  num- 
ber ;"  you  and  I  will  become  back  numbers ;  but  this  Book 
is  going  to  remain.  The  Word  of  God  is  just  lighting  up  the 
nations  of  the  earth.  ...  I  would  doubt  my  existence  as 
quickly  as  I  would  the  truth  of  that  Book. — D wight  L. 
Moody,  The  Northfield  Year  Book,  p.  37. 

moon's  cathedral  ORGAN. 

There  is  scope  in  the  varied  themes  of  the  Word  of  God 
for  the  grandest  organ-utterances  of  language,  and  these 
bearing  those  themes  should  23eal  through  the  mighty  cathe- 
dral of  the  world  in  tones  which  could  not  but  thrill  with  re- 
sponsive vibrations  the  throbbing  hearts  of  its  many  million 
worshipers. — G.  Washington  Moon. 

MORMON,    PREFACES    OF    BOOK    OF. 

Wherefore  it  is  an  abridgment,  etc. ;  written  by  way  of  com- 
mandment. .  .  .  Written,  and  sealed  up,  and  hid  up  unto  the 
Lord  .  .  .  hid  up  to  come  forth  in  due  time  by  the  way  of 
Gentile  ;  ...  an  abridgment  taken  from  the  Book  of  Ether. 
...  Be  it  known  unto  all  nations,  kindreds,  etc.  .  .  .  that 
we  .  .  .  have  seen  the  plates  which  contain  this  record  of  the 
people  of  Jared,  who  came  from  the  tower  of  which  hath  been 
spoken  ;    ...  we  also  testify  that  we  have  seen  the  engrav- 


I A  ?  FAITHS  OF  FAMO  US  MEN. 

ings.  .  .  .  An  angel  came  down  from  heaven,  and  he  brought  and 
laid  before  our  eyes,  that  we  beheld  and  saw  the  plates.  .  .  . 
(Again)  Joseph  Smith,  Jr.,  the  translator,  has  shown  unto  us 
the  plates  of  which  hath  been  spoken,  and  many  of  the 
leaves  ...  we  did  handle  with  our  hands.  This  we  bear 
record  .  .  .  that  the  said  Smith  has  shown  unto  us,  for  we 
have  seen  and  hefted,  and  know  of  a  surety  that  the  said 
Smith  has  got  the  plates.     (Signed  by  various  persons.) 

MORMON,    SELECTIONS    FROM    BOOK    OF. 

(Nephi's  Story.)  In  the  first  year  of  Zedekiah,  king  of 
Judah,  my  father  having  dwelt  at  Jerusalem  in  all  his  days  ; 
and  in  that  year  came  prophets,  etc.  .  .  .  When  my  father 
had  read  and  saw  many  marvelous  things,  he  did  exclaim 
many  things  unto  the  Lord.  .  .  .  My  father  beheld  on  the 
ground  a  ball  of  fine  brass.  Within  were  two  spindles :  the 
one  pointed  the  way  whither  we  should  go.  .  .  .  We  traveled 
nearly  a  south-southeast  direction.  .  .  .  The  voice  of  the 
Lord  came  that  we  should  go  into  the  ship.  .  .  .  The  compass 
did  fail  to  work.  ...  I  took  the  compass  and  it  did  work 
whither  I  desired.  (History  by  Alma.)  I  have  somewhat 
to  say  concerning  the  thing  which  our  fathers  call  a  ball  or 
director  ;  or  our  fathers  called  it  liahona,  a  compass.  The 
Lord  prepared  it.  There  cannot  any  man  work  after  the  man- 
ner of  so  curious  a  workmanship.  .  .  .  If  they  (our  fathers) 
had  faith  that  God  would  cause  that  those  spindles  should 
point  the  way  they  should  go,  it  was  done.  ...  It  was  for 
them  to  give  heed  to  this  compass  which  would  point  them 
to  the  promised  land.  (Apology  by  Mormon's  son.)  After 
having  made  an  end  of  abridging  the  account  of  the  people 
of  Jared,  I  had  not  supposed  to  have  written  more,  but  I  have 
not  as  yet  perished.  .  .  .  Hath  miracles  ceased  ?  etc. 

MORMON,    ORIGIN    OF    BOOK    OF. 

(According  to  Gentile  view.)  The  "  Book  of  Mormon  "  has 
been  proved  to  be  a  literary  plagiarism,  being  a  free  para- 
phrase of  a  romance  (?)  written  by  Rev.  Solomon  Spalding 
in  181G,  the  manuscrij^t  of  which  came  into  the  possession  of 


THE  BIBLE.  1 45 

Joseph  Smith,  and  he,  sitting  behind  a  curtain,  dictated  it 
to  Oliver  Cowdery,  who,  seated  out  of  sight  of  the  reader, 
wrote  the  matter  as  it  was  given  to  him.  Smith  pretended 
that  the  book  was  discovered  to  him  by  a  revelation  and  dug 
up  from  the  side  of  a  hill  not  far  from  Palmyra,  N.  Y.  . .  .  The 
claim  was  made  by  Smith  that  the  writing  on  the  plates  was 
engraved  in  "  reformed  Egyptian,"  which  he  was  unable  to 
read  until  magic  spectacles  which  he  called  his  Urim  and 
Thummim  were  given  to  him,  enabling  him  both  to  read  and 
translate  into  English.  The  spectacles  and  the  metal  plates 
have  disappeared,  and  the  story  of  the  dictation  makes  toler- 
ably clear  the  manner  in  which  the  "  Book  of  Mormon  "  had 
its  origin. — St.  Louis  Globe- Democrat. 

MORMON,    STATUS  OF    BOOK    OF. 

(Utah  Presbytery  declaration.)  The  Mormon  Church 
places  the  Book  of  Mormon  and  the  Book  of  Doctrine  and 
Covenants  on  a  par  with  the  Bible,  and  requires  subscription 
to  the  inspiration  and  authority  of  those  books  as  a  condition 
of  acceptance  with  God  and  of  fellowship  with  His  people. 
Their  so-called  revelations  are  put  on  the  same  level  with  the 
Bible,  etc. 

MORSE     NEGLECTED    NOT    HIS     BIBLE. 

I  love  to  be  studying  the  guide-book  of  the  country  to 
which  I  am  going. — Samuel  F.  B.  Morse. 

MIJLLER'S     1782     LETTER    ON    THE    NEW    TESTAMENT. 

It  occurred  to  me  two  months  ago  to  take  a  look  into  the 
New  Testament.  I  had  not  read  it  for  many  years,  and 
before  I  took  it  in  my  hand  I  was  prejudiced  against  it. 
How  shall  I  express  to  you  what  I  found  therein  ?  The  light 
which  blinded  Paul  on  his  way  to  Damascus  was  for  him  not 
more  wonderful,  not  more  surprising,  than  was  for  me  what 
I  suddenly  discovered  there — the  fulfilment  of  hopes,  the 
perfection  of  philosophy,  the  explanation  of  revolutions,  the 
key  to  all  apparent  contradictions  of  the  physical  and  moral 

10 


1 46  FAITHS  OF  FAMO  US  MEN. 

world,  life  and  immortality.     All  now  is  clear  before  my  eyes. 
— See  Luthardt,  Fundamental  Truths,  Note  17,  Lecture  III. 

MULLER    (gEORGE)    READS    IT    THROUGH     lOO    TIMES. 

The  first  three  years  after  my  conversion  I  neglected  com- 
paratively the  Word  of  God.  ...  I  have  read,  since  then, 
the  Bible  through  100  times,  and  each  time  with  increasing 
delight.  When  I  begin  it  afresh,  it  always  seems  like  a  new 
book  to  me.  ...  I  look  upon  it  as  a  lost  day  when  I  have 
not  had  a  good  time  over  the  Word  of  God. 

MUNGER UNPREJUDICED    HISTORY. 

It  is  only  in  the  Bible  that  we  find  unprejudiced  history, 
for  the  reason  that  it  is  taught  incidentally.  When  we  read 
Hume,  we  read  Toryism  ;  or  Macaulay,  Whiggism  ;  and  thus 
nearly  all  history  is  shot  through  with  human  prejudice, 
and  wears  the  limitations  of  a  single  mind.  But  the  Bible 
simply  reflects  the  ages  ;  they  shine  through  its  pages  by  their 
own  light.  It  gives  us  the  secret  of  history ;  it  tells  ns  why 
and  for  what  the  nations  have  existed ;  and  shows  us  whither 
they  are  tending.  This  is  what  a  true  student  of  history 
desires  to  learn — not  how  the  forces  were  marshaled  at  Water- 
loo, but  by  what  force  and  toward  what  goal  humanity  is 
moving. — T.  T.  Hunger  in  The  Christian  Union. 

NAPOLEON    AMONG    BIBLE    STUDENTS. 

The  Bible  contains  a  complete  set  of  facts  and  of  historical 
men  to  explain  time  and  eternity,  such  as  no  other  religion 
has  to  offer.  Everything  in  it  is  grand  and  worthy  of  God. 
Even  the  impious  themselves  have  never  dared  to  deny  the 
sublimity  of  the  Gospel,  which  inspires  them  with  a  sort  of 
compulsory  veneration.  All  systems  of  morality  are  fine. 
The  Gospel  alone  has  exhibited  a  complete  compendium  of 
the  principles  of  morality  divested  of  all  absurdity.  .  .  . 
Book  unique!  Who  but  God  could  produce  that  idea  of 
perfection,  equally  exclusive  and  original  ?  The  Gospel  is 
not  merely  a  book  ;  it  is  a  living  power  surpassing  everything 
else.     See  upon  this  table  this  Book  of  books.     I  never  omit 


THE  BIBLE.  1 4/ 

reading  it,  and  I  read  it  daily  with  fresh  delight.  Nowhere 
else  is  to  be  found  such  a  series  of  beautiful  ideas  and  admir- 
able moral  maxims,  which  pass  before  us  like  the  battalions 
of  a  celestial  army  !  The  soul  can  never  go  astray  with  this 
Book  for  its  guide. 

NEWMAN     (cardinal) THE    GREAT    BOOK. 

Its  light  is  like  the  body  of  heaven  in  its  clearness ;  its 
vastness  like  the  bosom  of  the  sea  ;  its  variety  like  scenes  in 
nature. — J.  H.  Newman. 

NEWTON THE  SUBLIMEST  PHILOSOPHY. 

We  account  the  Scriptures  the  most  sublime  philosophy.  .  .  . 
I  find  more  sure  marks  of  authenticity  in  the  Bible  than  in 
any  profane  history  whatever.  .  .  .  Sir  (to  Halley),  you  have 
never  studied  these  subjects.  Do  not  disgrace  yourself  as  a 
philosopher  by  presuming  to  judge  on  questions  which  you 
never  have  examined. — Sir  Isaac  Newton. 

OBERLIN THE    BIBLE     AS    BREAD. 

As  bread  accompanies  all  our  meals  all  through  our  lives, 
so  ought  the  reading  of  the  Word  to  accompany  all  our 
studies. 

OLIPHANT    (mRS.) BIBLE   STORIES,    ETC. 

The  child  of  to-day  wants  no  better  entertainment  than  the 
story  of  Joseph  and  his  brethren,  which  is  told  in  every 
language,  and  never  fails  to  touch  the  simple  heart.  The 
Psalms,  which  began  with  David,  breathe  forth  the  deepest 
emotions  of  our  race  to-day.  The  wisdom  which  throughout 
all  the  East  bears  the  name  of  Solomon  has  never  been  out- 
passed  by  any  successor. 

PARKER    (j.) TF.STING    THE    BIBLE. 

Which  book  has  done  the  most  for  liberty,  justice,  progress? 
Which  book  has  most  persistently  branded,  defied  and 
threatened  every  form  of  tyranny  ?  Which  book  has  spoken 
with  the  truest  pathos  to  the  wounded  and  sorrowing  heart? 


1 48  FAITHS  OF  FAMO  US  MEN. 

Tlie  test  is  fair;  tlic  words  and  works  are  before  you — judge 
them. — Ecce  Dens. 

PARKER  (t.)  eloquent  IN  ITS  BEHALF. 

This  collection  of  books  has  taken  such  a  hold  on  the 
world  as  has  no  other.  It  is  read  of  a  Sabbath  in  all  the 
pulpits  in  our  land.  The  sun  never  sets  on  its  gleaming 
page.  It  is  w^oven  into  the  literature  of  the  scholar,  and  it 
colors  the  talk  of  the  street.  It  blesses  us  when  we  are  born ; 
it  gives  names  to  half  Christendom.  Men  are  married  by 
Scripture.  Our  best  of  uttered  prayers  are  in  its  storied 
speech.  Men  rest  on  it  their  dearest  hopes.  .  .  .  There  is 
not  a  boy  on  all  the  hills  of  New  England  ;  not  a  girl  born  in 
the  filthiest  cellar  which  disgraces  a  capital  of  Europe,  and 
cries  to  God  against  the  barbarism  of  modern  civilization; 
not  a  boy  nor  a  girl,  all  Christendom  through,  but  that  their 
(his  or  her)  lot  is  made  better  by  that  great  Book. — Theodore 
Parker. 

PATTON    WANTS    MORE    THAN    THE  BINDING. 

What  is  fair  for  one  is  fair  for  another.  When  I  ask  that 
my  verifying  faculty  be  allowed  the  privilege  of  eliminating 
from  the  Bible  what  I  do  not  like,  I  am  fair  enough  to  say 
that  my  next  door  neighbor  may  have  the  same  privilege. 
It  may  turn  out  that  his  eclecticism  has  not  hit  upon  the 
same  thing  to  take  out  or  to  keep  in  as  mine  has.  Now  when 
we  have  all  taken  out  what  we  do  not  think  could  have  come 
from  God,  I  should  like  to  know  how  much  of  the  Bible  would 
be  left  except  that  for  which  the  bookbinder  is  resiDonsible ! 
— F.  L.  Patton,  The  Northfield  Year  Book,  p.  64. 

PATTON THE    GOSPEL  ELEVATED    RAILROAD. 

It  was  no  great  credit  to  men  that  they  called  in  question 
the  authenticity  of  the  four  Gospels ;  but  how  their  skepti- 
cism has  stimulated  scholarly  inquiry  and  strengthened  the 
defenses  of  the  Gospel  narratives  !  When  the  elevated  rail- 
road was  first  started,  in  New  York,  the  people  were  a  little 
timid  about  riding  on  it;  so  the  proprietors  of  the  road  took 


THE  BIBLE.  1 49 

great  pleasure  in  apprising  the  public  of  the  fact  that  this 
road  had  been  subjected  to  a  most  abnormal  and  enormous 
tonnage,  and  that  consequently  people  of  ordinary  weight 
might  deem  themselves  quite  safe  in  traveling  over  it.  I  feel 
the  same  way  about  the  four  Gospels — that  I  can  take  my 
way  to  heaven,  above  the  din  and  dust  of  daily  life,  because 
this  elevated  road  has  had  all  Germany  upon  it,  and  it  has 
given  no  sign  of  instability. 

payson's  bibleless  world. 

Destroy  this  Volume,  and  you  take  from  us  everything 
which  prevents  existence  from  becoming  of  all  curses  the 
greatest ;  you  blot  out  the  sun,  dry  up  the  ocean,  and  take 
away  the  atmosphere  from  the  moral  world ;  and  degrade 
man  to  a  situation  from  which  he  may  look  up  with  envy  to 
that  of  the  brutes  that  perish.  Scarcely  can  we  fix  our  eyes  \ 
upon  a  single  passage  in  this  wonderful  book  which  has  not 
afforded  comfort  and  instruction  to  thousands,  and  been  wet 
with  tears  of  penitential  sorrow  or  grateful  joy  from  eyes  that 
will  weep  no  more. 

PEDRO    (dOM)    a    lover    OF    THE    BIBLE. 

I  read  it  every  day  ;  and  the  more  I  read  it,  the  more  I 
love  it.  There  are  persons  who  do  not  love  the  Bible.  I  do 
not  understand  them.  I  love  it;  I  love  its  simplicity  and  its 
reiterations  of  the  truth. 


PEEL  S  OLD  BOOK  FOR  NEW  LANDS. 

We  are  laying  the  foundation  for  new  societies.  ...  If  at 
first  there  be  no  pains  taken  to  instil  the  principles  of  true 
religion,  the  inhabitants  may  become  pests  to  all  around 
them,  .  .  .  but  if  we  sow  the  truth  of  real  religion,  hereafter 
this  land  may  claim  the  proud  distinction  of  having  propa- 
gated the  knowledge  and  Word  of  God,  and  of  having  laid 
the  foundation  not  only  of  great  but  moral  kingdoms. — Sir 
Robert  Peel. 


1 5  O  FAITHS  OF  FAMO  US  MEN. 

PENN    SPEAKS    FOR    THE    "QUAKERS." 

I  declare  to  the  world  that  we  believe  the  Scriptures  to 
contain  a  declaration  of  the  mind  and  will  of  God  ;  .  .  .  that 
they  are  to  be  read,  believed  in,  and  fulfilled.  .  .  .  They  are 
a  declaration  of  heavenly  things,  ^^'e  accept  them  as  the 
words  of  God  himself;  and  by  the  assistance  of  his  Spirit 
they  are  read  with  instruction  and  comfort. 

PHELPS    (MRS.     E.    S.    P.    W.)    SPEAKS    FOR    ALL. 

No  human  history  has  received  and  endured  the  critical 
strain  which  has  been  brought  to  bear  upon  the  Christian 
Scriptures.  We  are  to  regard  the  Bible  not  as  a  splendidly 
wrought  sarcophagus,  but  as  the  bed  of  a  deep  ocean  wherein 
is  hid  treasure  that  the  life  of  a  man  or  a  race  may  dive  for 
and  not  exhaust. — The  Struggle  for  Immortality,  pp.  98,  100 
(by  Elizabeth  Stuart  Phelps  Ward). 

PHILLIPS    (wen dell)    FOR    PROTESTANTS. 

The  answer  to  the  Shaster  is  India ;  the  answer  to  Con- 
fucianism is  China  ;  the  answer  to  the  Koran  is  Turkey ;  the 
answer  to  the  Bible  is  the  Christian  civilization  of  Protestant 
Europe  and  America. 

PIERSOxN BIBLE    AS    TOOL-CHEST. 

The  Bible  is  God's  tool-chest.  It  is  one  of  these  j^atent 
tool-chests  which  contains  every  kind  of  tool.  The  Word  of 
God  is  adapted  to  every  purpose. — A.  T.  Pierson,  The  North- 
field  Year  Book. 

POLLOK god's    CANDLE. 

Most  woiulrous  Book  !  bright  candle  of  the  Lord  ! 

Star  of  eternity  !  the  only  star 

By  which  the  bark  of  man  could  navigate 

The  sea  of  life,  and  gain  the  coast  of  bliss 

Securely. 

POLLOK god's    SIGNATURE. 

This  Book,  this  holy  Book,  on  every  line 
Marked  with  tlie  seal  of  high  Divinity  — 
On  every  leaf  bedewed  with  drops  of  love 


THE  BIBLE.  1 5  i 

Divine,  and  with  eternal  lieraldry 

And  signature  of  God  Almighty  stamped 

From  first  to  last. 

POPE SCRIPTURAL    STYLE. 

The  pure  and  noble,  the  graceful  and  dignified  simplicity 
of  language  is  nowhere  in  such  perfection  as  in  the  Scriptures. 

PORTER THE    BOOK    OF    THE    CENTURIES. 

The  Scriptures  having  been  written  at  different  periods 
and  in  divers  languages,  requiring  for  their  interpretation  the 
aid  of  knowledge  that  is  always  increasing,  not  only  may  but 
must  give  forth  fresh  light  with  each  new  century. — Noah 
Porter,  Sermon  on  "  Religious  Progress  "  in  The  Independent. 

RENAN THE  LAND  AND  THE  BOOK. 

The  striking  agreement  between  the  texts  and  the  places, 
the  marvelous  harmony  of  the  Bible  ideas  with  the  country 
which  serves  them  for  a  frame,  was  to  me  a  revelation.  .  .  . 
The  more  I  have  reflected  on  it,  the  more  I  have  been  led  to 
believe  that  the  four  texts  (of  the  Gospels  which  are)  received 
as  canonical,  bring  us  very  near  to  the  age  of  Christ ;  if  not  in 
their  last  edition,  at  least  in  the  documents  that  compose 
them.  Pure  products  of  Palestinian  Christianity,  exempt 
from  Hellenistic  influences,  the  Gospels  are,  in  my  opinion, 
an  immediate  echo  of  the  first  Christian  generation. 

Robertson's  retrospection. 

The  Bible  has  been  to  the  world  what  no  other  book  has 
been  to  a  nation.  States  have  been  founded  on  its  principles. 
Men  hold  the  Bible  in  their  hands  when  they  give  solemn 
evidence  affecting  life,  etc.  ...  If  a  prayer  or  hymn  has  been 
enshrined  in  the  heart  of  a  nation,  you  find  its  basis  in  the 
Bible.  .  .  .  This  Word  of  God  has  held  nations  spellbound  for 
thrice  one  thousand  years. — F.  W.  Robertson,  Sermons^  p. 
839. 

ROCHESTER THE    BOOK's    DEFAMERS. 

A  bad  heart  is  the  great  objection  against  the  Holy  Book. 
— The  Earl  of  Rochester. 


I  5  2                         FAITHS  OF  FAMO  US  MEN, 
ROGERS WHAT    IT    IS    NOT. 

The  Bible  is  not  such  a  book  as  man  would  have  made  if 
he  could,  or  could  have  made  if  he  would. — Henry  Rogers. 

rothe's  experience  with  IT. 

What  most  impresses  the  right  reader  of  the  Bible  is  this : 
that  in  it  and  nowhere  else  the  Christian  religious  truths 
which  he  has  longest  confessed  come  to  him  as  with  super- 
natural light,  with  such  transparent  purity,  such  majestic 
and  commanding  authority,  that  he  finds  himself  immedi- 
ately convinced  of  their  reality  and  obliged  to  give  himself 
up  to  them. — Zur  Dogmatik,  165. 

ROUSSEAU    IS    STRUCK    BY    ITS    MAJESTY. 

Peruse  the  books  of  philosophers  with  all  their  pomp  of 
diction  ;  how  meager,  how  contemptible  are  they  when  com- 
pared to  the  Scriptures  !  .  .  .  I  must  confess  to  you  that  the 
majesty  of  the  Scriptures  strikes  me  with  astonishment  (or 
admiration) ;  the  holiness  of  the  Evangelists  speaks  to  my 
heart,  and  (the  narrative)  has  such  striking  characteristics  of 
truth,  and  is,  moreover,  so  perfectly  inimitable,  that  if  it  had 
been  the  invention  of  men,  the  inventors  would  be  greater 
than  the  greatest  of  heroes.  .  .  .  This  divine  book  (the  Bible 
as  a  whole),  the  only  one  which  is  indispensable  to  the  Chris- 
tian, needs  only  to  be  read  with  reflection,  to  inspire  love  for 
its  Author  and  the  most  ardent  desire  to  obey  its  j^recepts. 

RUSKIN'S    mother's    BIBLE. 

All  that  I  have  taught  of  Art,  everything  that  I  have  writ- 
ten, whatever  greatness  there  has  been  in  any  thought  of 
mine,  whatever  I  have  done  in  my  life,  has  simply  been  due 
to  the  fact  that  when  I  was  a  child,  my  mother  daily  read 
with  me  a  part  of  the  Bible,  and  daily  made  me  learn  a  part 
of  it  by  heart.  .  .  .  This  I  count  the  one  essential  part  of 
my  education. 

RUSKIN    TO    PALL    MALL    GAZETTE. 

It  is  the  grandest  group  of  writings  in  the  world,  put  into 
the  grandest  language  of  the  world  ;  translated   afterward 


THE  BIBLE.  I  53 

into  every  language  of  the  Christian  world  ;  and  is  the  guide 
of  all  the  arts  and  acts  of  that  world  which  have  been  noble, 
fortunate  and  happy.  .  .  .  And  by  consultation  of  it  .  .  . 
you  may  learn  what  you  should  do.  .  .  .  My  excuse  (for  the 
familiar  use  of  sacred  W'Ords)  must  be  my  wish  that  those 
words  were  made  the  ground  of  every  argument  and  the  test 
of  every  action.  We  have  them  not  often  enough  upon  our 
lips,  nor  deeply  enough  in  our  memories,  nor  loyally  enough 
in  our  lives. — John  Ruskin. 

RUSSELL THE    BOOK'S    SURVIVAL. 

The  Bible  is  the  oldest  book  in  existence  ;  it  has  outlived 
the  storms  of  many  centuries.  Men  have  tried  every  means 
to  banish  it  from  the  earth  ;  they  have  hidden  it,  burned  it; 
they  have  made  it  a  crime  punishable  with  death  to  own  it; 
but  still  it  lives.  To-day,  while  many  of  its  foes  sleep  in 
death,  and  hundreds  of  volumes  -which  were  wTitten  to  over- 
throw its  influence  are  forgotten,  the  Bible  has  found  its  way 
into  every  nation  and  language  of  earth ;  over  two  hundred 
difterent  translations  having  been  made.  The  fact  that  it 
has  survived  so  long,  notwithstanding  such  unparalleled 
efforts  to  destroy  it,  is  at  least  strong  circumstantial  evidence 
that  the  great  Author  whom  it  claims  has  also  been  its  pre- 
server.— C.  T.  Russell,  MiUennium  Daicn^  p.  38. 

RYDER GRANDEUR    OF    THE    OLD    TESTAMENT. 

If  there  are  to  be  found  anywhere  conceptions  of  the  Deity 
and  of  the  universe  more  remarkable  for  their  sublimity  and 
grandeur  than  are  met  with  in  the  sacred  books  of  the  Jews, 
I  do  not  know  where  to  find  them. — William  Henry  Ryder. 

SAYCE THE    WORLD's    SACRED    BOOKS. 

I  have  read  a  great  deal  of  the  other  sacred  books  of  the 
world,  and  I  fail  to  find  in  them  that  spirituality  which  is 
able  to  adapt  itself  to  the  enlarging  needs  of  men. 

SCHAFF THE    BOOK    WITH    NO    RIVAL. 

Viewed  merely  as  a  literary  production,  the  Bible  is  a 
marvelous  book  and  without  a  rival.    All  the  libraries  of 


I  54  FAITHS  OF  FAMO  US  MEN. 

theology,  philosophy,  history,  antiquities,  law  and  policy 
would  not  furnish  material  enough  for  so  rich  a  treasury  of 
choicest  gems  of  human  genius,  wisdom  and  experience. 

SCOTT THE    IGNORANT    STUDENT. 

The  most  diligent  student  cannot  in  the  longest  life  obtain 
an  entire  knowledge  of  this  one  Volume  ;  he  will  at  last  leave 
the  world  confessing  that  the  more  he  studied  the  Scriptures, 
the  fuller  conviction  he  had  of  his  own  ignorance  and  of  their 
inestimable  value. — Sir  Walter  Scott. 

scott's  poetry  on  the  bible. 

Within  this  ample  volume  lies 
The  mystery  of  mysteries  ; 
Happiest  they  of  human  race 
To  whom  their  God  has  given  grace 
To  read  to  fear,  to  hope,  to  pray. 
To  lift  the  latch,  to  force  the  way  ; 
And  better  had  they  ne'  er  been  born 
That  read  to  doubt  or  read  to  scorn. 

scott's  last  words  (to  lockhart). 

Scott  on  his  deathbed  at  Abbotsford  asked  Lockhart  to 
read  to  him.  "  What  book  shall  I  read?"  asked  Lockhart. 
And  Sir  Walter  replied,  "Why  do  you  ask  that  question? 
There  is  but  one  book  ;  bring  me  the  Bible." 

scott's    words    per    AGNES    MITCHELL. 

Fetch  me  the  Buke,  dear  Lockhart, 
And  gie  me  ane  sweet  ward. 
What  buke  ?  There  is  nae  ither, — 
The  Life  o'  th'  Incarnate  Laird ; 
I  feel  the  shadows  creepin'  ! 
My  lichl's  nae  burnin'  lang  ; 
Sae  read  f  rae  the  blessit  Gospels 
A  bit,  duel,  ere  I  gang  ; 
Fin'  whaur  lie  helpit  the  needy, 
His  pity  wi'  His  miclit ! 
O,  my  soul's  fair  hungry,  Lockhart, 
For  the  Livin'  Bread,  the  nicht. 


THE  BIBLE.  I  55 

SEISS THE    OLDEST    BOOK. 

It  is  the  oldest  of  books.  Its  histories  go  back  to  the  begin- 
ning of  the  race.  Its  first  grand  sections  were  read  in  sacred 
assemblies  nearly  1000  years  before  Thales,  Pythagoras  and 
Confucius.  David  sung  before  Homer  recited  his  verses  .  .  . 
or  Lycurgus  gave  laws.  Dozens  of  its  documents  were  com- 
plete 100  years  before  Athens  had  a  public  library,  and 
numbers  of  the  ancient  proi)hets  had  ended  their  messages 
before  Socrates  and  Plato  propounded  their  philosophies. 
.  .  .  The  Scriptures  are  from  about  forty  different  writers, 
with  1500  or  more  years  between  the  first  and  the  last. — Right 
Life,  p.  259. 

SEWARD humanity's    HOPE. 

I  do  not  believe  that  human  society  ever  has  attained  or  ever 
can  attain  a  high  state  of  intelligence,  virtue,  security,  liberty 
or  happiness  without  the  Holy  Scriptures.  .  .  .  The  whole 
hope  of  human  progress  is  suspended  on  the  ever-growing 
influence  of  the  Bible. — William  H.  Seward. 

Shaftesbury's  test  of  scripture. 

Try  the  Scriptures  intellectually  merely,  and  you  will  en- 
counter difficulties  which  will  darken  your  perception  of 
truth.  Try  them  by  the  heart,  and  you  will  encounter  such 
a  flood  of  conviction,  etc.,  that  your  difficulties  will  vanish. — 
Life  and  Works,  by  Hodder,  Vol.  III.,  p.  19. 

SHAFTESBURY AN    "  EFFETE  "     BIBLE. 

They  tell  us  that  the  Bible  is  efl'ete  !  .  .  .  and  that  we  must 
have  some  new  influence  to  guide  man  !  Do  the  Neologists 
themselves  think  it  efi'ete  ?  If  so,  why  do  they  sweat  and  toil 
over  the  midnight  lamp  for  the  purpose  of  destroying  it?  It 
is  eff'ete  as  God  is  effete,  the  same  yesterday,  to-day  and  for- 
ever.— Life  of  the  Seventh  Earl,  Vol.  I. 

SHAKSPERE's    BIBLE    QUOTATIONS. 

There  are  in  Shakspere's  works  more  than  550  Biblical 
quotations,  allusions,  etc.  ...  He  quotes  from  54  of  the  (GG) 


156  FA  ITHS  OF  FAMO  US  MEN. 

Biblical  books,  and  not  one  of  his  37  plays  is  without  a  Scrip- 
tural reference. — Bishop  ^Vords worth's  Shakspere  and  the  Bible. 

SHAW    (h.    W.    "josh    billings") HIS    FAITH. 

I  believe  the  Bible,  all  of  it !  The  very  things  I  don't 
understand  I  believe  the  most  of  all.  I  would  not  exchange 
my  faith  for  any  man's  knowledge. 

SHEDD THE    NON-INSPIRATION    OF    ANON. 

If — as  one  asserts — "  the  great  mass  of  the  Old  Testament 
was  written  by  authors  whose  names  are  lost  in  oblivion,"  it 
was  written  by  uninspired  men.  .  .  .  This  would  be  the  in- 
spiration of  indefinite  persons  like  Tom,  Dick  and  Harry, 
whom  nobody  knows,  and  not  of  definite  historical  persons 
like  Moses  and  David,  Matthew  and  John,  chosen  of  God  by 
name  and  known  to  men. — The  New  York  Observer,  April  IG, 
1891. 

SILLIMAN's    MAGNA    CHARTA. 

The  Bible  is  the  grand  charter  of  man's  political  and  civil 
equality,  liberty  and  order.  It  is  the  guardian  and  the  only 
adequate  protector  of  his  social  happiness.  Should  the 
human  race  ever  come  fully  under  its  influence,  both  national 
wars  and  personal  dissensions  would  cease,  and  this  world 
become  a  terrestrial  paradise. — Benjamin  Silliman. 

SIMPSON WHAT    IT    IS    NOT. 

Unlike  other  books,  the  Bible  has  neither  preface  nor  intro- 
duction. Nor  has  it  definitions,  postulates,  axioms,  or  ele- 
mentary theorems  on  which  to  build  its  science  of  theology, 
or  to  prepare  its  students  for  its  higher  revelations  or  develop- 
ments. Its  first  words  bring  us  face  to  face  with  eternity 
and  divinity. — Bishop  Simpson. 

SMITH (j.  cotton) THE  DAYS  OF  17/6. 

Perceive  the  fruits  of  early  Biblical  instruction,  and  learn 
the  value  of  the  Bible  in  the  day  of  adversity.  Behold  an 
American  Congress  deliberating  on  the  means  of  obtaining 
copies  of  the  Sacred  Volume  for  their  destitute  fellow-citizens. 


THE  BIBLE.  I  57 

Perceive  the  invincible  spirit  of  a  suffering  people,  plainly 
ascribable  to  an  early  and  deeply  impressed  acquaintance 
with  the  Bible,  through  the  medium  of  maternal  faithfulness 
and  the  common  school. 

SMITH    (\v.   Robertson) — god's  utterances. 

Of  this  I  am  sure :  that  the  Bible  speaks  to  the  heart  of 
man  in  words  that  can  only  come  from  God.  No  historical 
research  can  deprive  me  of  this  conviction  or  make  less 
precious  the  Divine  utterances  that  speak  straight  to  the  heart. 

SMYTH THE  WORK  OF  THE  ETERNAL. 

After  all  the  work  of  the  critics,  the  Bible  still  remain?: — the 
great,  sublime,  enduring  work  of  the  Eternal  who  loves  right- 
eousness and  hates  iniquity. — Newman  Smyth,  Old  Faiths  in 
New  Light,  p.  31. 

Smyth's  Japanese  boy. 

A  boy  in  Japan  once  found  a  leaf  of  a  Bible,  and  it  led  him 
across  the  ocean  in  search  of  the  Christian's  God.  He  learned 
our  language  ;  and  as  the  historical  Christian  records  (Gos- 
pels) were  brought  to  his  knowledge,  his  mind  seemed  to  pass 
through  what  was  a  new  creation.  That  boy,  become  now  a 
Christian  man,  has  gone  back  to  Japan  as  a  missionary,  and 
has  lived  to  see  his  own  parents  destroy  their  idols,  under  the 
influence  of  the  same  historical  testimony  to  God  in  Christ. — 
The  Orthodox  Theology  of  To-Day,  by  Newman  Smyth,  p.  47. 

SPURGEON A    LIBRARY    IN    ITSELF. 

In  case  the  famine  of  books  should  be  sore  in  the  land, 
there  is  one  book  which  you  all  have,  and  that  is  the  Bible. 
In  the  Bible  you  have  a  perfect  library,  and  he  who  studies 
it  thoroughly  will  be  a  better  scholar  than  if  he  had  devoured 
the  Alexandrine  Library  entire.  .  .  .  The  Bible  is  its  own 
best  illustrator.  If  you  want  anecdote,  simile,  allegory  or 
parable,  turn  to  the  sacred  page.  Scriptural  truth  never 
looks  more  lovely  than  when  adorned  with  jewels  from  her 
own  treasury. 


I  5  8  FAITHS  OF  FAMO  US  MEN. 

SPURGEON THE  MAN  OF  ONE  BOOK. 

William  Romaine  in  the  latter  part  of  his  life  put  away  all 
his  (other)  books,  and  read  nothing  but  his  Bible.  He  was 
a  scholarly  man,  yet  he  was  monopolized  by  the  one  Book, 
and  was  made  mighty  by  it.  ...  A  man  who  has  his  Bible 
at  his  fingers'  ends,  and  in  his  heart's  core,  is  a  champion  in 
our  Israel ;  you  cannot  compete  with  him  ;  you  may  have  an 
armory  of  weapons,  but  his  Scriptural  knowledge  will  over- 
come you. 

SPURGEON's    book    of    REALITIES. 

The  Bible  is  not  a  compilation  of  clever  allegories  or  in- 
structive poetical  traditions ;  it  teaches  literal  facts  and  re- 
veals tremendous  realities.  ...  It  will  be  an  ill  day  for  the 
church  if  the  pulpit  should  even  appear  to  endorse  the  skep- 
tical hypothesis  that  Holy  Scripture  is  but  the  record  of  a 
refined  mythology  in  which  globules  of  truth  are  dissolved 
in  seas  of  poetic  and  imaginary  detail.  .  .  .  Nobody  ever 
outgrows  Scripture  ;  the  Book  widens  and  deepens  with  our 
years. 

STANLEY    (dean) THE    BOOK's    LASTINGNESS. 

One  book  alone — the  Bible — has  outlasted  many  genera- 
tions, because  it  embraces  every  variety  of  thought,  every 
phase  of  society,  and  embodies  the  moral  commandment  of 
God,  which  applies  to  all  conditions  of  life. 

STIER    FINDS    A    DYING    PILLOW. 

I  know  that  what  I  read  and  possess  in  the  Word  will  re- 
main when  the  world  passes  away,  and  that  its  slightest  sen- 
tence will  prove  a  better  dying  pillow  than  all  else  that  man 
could  conceive  or  possess. 

STORRS    AT    BIBLE    SOCIETY    JUBILEE. 

There  is  not  a  note  of  human  emotion,  from  the  plaint  of 
despondency  or  the  wail  of  despair,  up  to  the  noblest  Chris- 
tian war-hymn — yea,  up  to  the  very  Te  Deum  of  saints  cele- 
brating the  final  attainment  of  heaven — that  is  not  some- 
where sounded  in  the  Bible.  .  .  .  When   you  can  prove  to 


THE  BIBLE. 


159 


me  that  man  has  built  the  mountains  .  .  .  and  covered  the 
earth  with  a  mud  that  he  has  manufactured  for  soil,  then  you 
can  prove  to  me  that  tlie  Bible  with  its  oneness  and  variety, 
its  production  extending  over  fifteen  hundred  years,  with  its 
last  verse  answering  to  its  first  across  the  dreary  drift  of  the 
ages,  has  come  to  us  from  man. — Richard  Salter  Storrs. 

STORRS TRUTH    OF    GOSPEL    STORY. 

The  story  of  the  New  Testament  is  to  me  the  truest  histor}^ 
in  the  world.  Beyond  every  other  it  is  self-verifying ;  by 
the  utter  natural  simplicity  of  its  style  while  setting  forth 
the  most  astonishing  facts,  such  facts  as  fancy  or  fiction 
would  inevitably  have  treated  with  artificial  ostentation,  in 
a  labored  and  hysterical  fashion ;  by  the  freedom  with  which 
commonest  incidents,  familiar  talk,  are  set  side  by  side  with 
superlative  marvels  ;  by  the  inimitable  perfection  with  which 
four  primary  narratives  unite  in  exhibiting  a  wholly  trans- 
cendent character  and  life  which  had  no  precedent  and  have 
had  no  parallel ;  by  the  spirit  of  vigilant  yet  impassioned 
sincerity  which  breathes  through  all  the  consenting  histories ; 
and  by  their  progress  through  miracle  and  theophany  toward 
a  climax  not  of  visible  victory  but  of  unanticipated  wounds 
and  death.  The  contemporaneous  acceptance  of  this  aston- 
ishing record  by  men  like  Paul — acute,  disciplined,  unbe- 
lieving at  first,  who  had  personally  known  the  historians, 
who  sacrificed  everything  for  his  conviction  and  flung  his 
whole  life  into  incessant  victorious  contest  for  the  truth  of 
the  gospel  statements — becomes  a  significant  witness  for 
them. — R.  S.  Storrs,  Golden  Jubilee  Sermon^  1896. 

STORRS BASIS    OF    CHURCH    AND    CIVILIZATION. 

They  afford  the  only  possible  basis  for  the  establishment 
of  the  church  coming  out  from  the  midst  of  a  hostile  theoc- 
racy, infused  with  a  wholly  peculiar  life,  and  expecting  to 
conquer  an  inimical  world  by  the  sublime  story  of  AdvenJ;, 
Cross,  and  Resurrection,  which  was  its  only  earthly  instru- 
ment. It  was  thus  attested  afterward  by  the  martyrs  of  the 
Church  who  had  heard  and  who  believed  it  with  a  faith 


1 60  FAITHS  OF  FAMO  US  MEN. 

which  dungeon  and  stake,  arena  and  cross  could  no  more 
conquer  than  they  could  break  sunbeams.  The  moral  dem- 
onstration of  it  is  thus  builded  fundamentally  into  the  new 
civilization  of  the  world.  It  is  at  the  base  of  all  our  letters, 
arts,  freer  governments,  finer  humanities.  Christendom  is 
the  witness  to  a  something  wholly  surpassing  whatever  had 
been  previously  known  in  the  world,  in  the  forces  which 
formed  it.  If,  therefore,  anything  is  true  in  the  past,  this 
must  be  true  ;  and  the  unwasting  benign  force  which  it  still 
exerts  upon  multitudes  uncounted,  of  noblest  minds,  hearts 
and  lives,  becomes  an  argument  for  it  of  absolutely  impera- 
tive power.  If  I  doubted  this  story  of  the  coming,  the  nature 
and  the  life  of  Christ,  I  see  not  what  would  remain  fixed  in 
my  conviction.  I  might  as  easily  be  persuaded  afterward 
that  the  earth  is  a  bubble — without  solidity — that  the  stars  are 
gilt  spangles  in  the  sky,  that  life  itself  is  a  fantastic  dream. 
— Idem.^  Ibid. 

STORY    (chief    justice) THE    BOOK    AN    UMPIRE. 

Let  us  cling  to  the  Bible.  Let  us  proclaim  with  Milton 
that  neither  traditions  nor  councils,  nor  canons  of  the  visible 
Church,  much  less  edicts  of  any  civil  magistrate  or  session, 
but  the  Scriptures  only,  can  be  the  final  judge. 

STOWE    LIKENS    CRITICS    TO    SWINE, 

After  all  these  assaults  and  speculations,  the  honest  old 
Bible  stands  just  where  it  did  before,  speaks  the  same  lan- 
guage, exerts  the  same  influence,  and  emits  the  same  heavenly 
radiance.  .  .  .  And  now  with  an  unmutilated,  unimpeachable 
Bible  in  our  hand,  we,  like  our  fathers,  can  march  through 
the  world  with  our  heads  erect  and  a  joyful  courage,  bidding 
defiance  to  Satan  and  wicked  men.  ...  I  do  not  believe 
that  sound  philosophy  requires  me  to  see  the  Holy  Gospel 
treated  by  an  irreverent  critic  as  the  greedy  swine  would 
treat  a  beautiful  field  of  growing  corn.  I  do  not  believe  that 
an  irreverent,  ungodly  critic  is  the  man  to  do  justice  to  the 
Gospels  or  to  tell  the  truth  about  them  fairly  in  any  sense. 


THE  BIBLE.  l6l 

— Calvin  E.  Stowe,  Origin  and  History  of  the  Bools  of  the  Bible. 
pp.  25-1,  255,  301. 

SWIFT    (dean)    as    a    judge    OF    ENGLISH. 

The  translators  of  the  Bible  were  makers  of  our  English 
style  much  fitter  for  that  work  than  any  we  see  in  our  present 
writings.  The  which  is  owing  to  the  simplicity  that  runs 
through  the  whole. 

swing's    appreciation    of    MATTHEW    V.,    ETC. 

What  our  age  most  needs  is  a  Bible  well  worn  in  that  part 
which  contains  the  Sermon  on  the  Mount. —  Truths  for  To-Day . 

TALMAGE MENDERS    OF    THE    BIBLE. 

A  pulpit  in  New  York  recently  set  forth  the  idea  that  the 
Scriptures  ought  to  be  expurgated,  and  the  inspiration  of 
much  of  the  Bible  has  been  denied.  Among  other  striking 
statements  are  these  :  that  Genesis  is  .  .  .  a  successive  layer 
of  traditions  thought  out  centuries  before  ;  that  the  book  of 
Daniel  is  not  in  the  right  place ;  that  the  whole  Bible  has 
been  improperly  chopped  up  into  chapters  and  verses,  etc. 
He  does  not  believe  the  beginning  of  the  Bible,  nor  the  close 
of  it,  nor  anything  between,  as  fully  inspired  of  God ;  and 
there  are  those  who  re-echo  the  sentiment. 

TALMAGE  IS  STAGGERED  BY  NOTHING. 

There  is  nothing  in  the  Bible  that  staggers  me.  .  .  .  Start- 
ing with  the  idea  that  God  can  do  anything,  here  I  stand, 
believing  in  a  whole  Bible,  from  lid  to  lid.  .  .  .  God  was  so 
careful  to  have  us  have  the  Bible  in  just  the  right  shape  that 
we  have  50  MS.  copies  of  the  New  Testament  1000  years  old. 
.  .  .  Assaulted,  spit  on,  torn  to  pieces  and  burned,  yet  still 
adhering ;  the  Bible  to-day  (is)  in  300  languages,  confronting 
four-fifths  of  the  human  race  in  their  own  tongue ;  300,000,000 
copies  of  it  are  now  in  existence.  ...  I  demand  that  the 
critics  of  the  Bible  go  clear  over  where  they  belong,  on  the 
Devil's  side. — Sermon  on  Mending  the  Bible. 

11 


1 62  FAITHS  OF  FAMOUS  MEN. 

TAYLOR  (bayard) LUTHER's    VERSION. 

Luther  dropped  the  theological  style,  and  sought  among 
the  people  for  phrases  as  artless  and  simple  as  those  of  the 
Hebrew  writers.  Not  a  sentence  of  the  Bible  was  translated 
until  he  had  sought  for  the  briefest,  clearest  and  strongest 
equivalent  to  it.  Luther  translated  the  Bible  eighty  years 
before  our  English  Version  was  produced.  I  think  Luther's 
Bible  decidedly  superior  to  our  own.  .  .  .  Ten  years,  from 
1522  to  1532,  he  devoted  to  the  work.  We  can  only  appre- 
ciate his  wonderful  achievement  by  comparing  it  with  any 
German  prose  before  his  time. 

TAYLOR    (jEREMY) BIBLE-READING. 

Do  not  hear  or  read  the  Scriptures  for  any  other  end  but 
to  become  better  in  your  daily  walk  and  to  be  instructed  in 
every  good  work,  and  to  increase  in  the  love  and  service  of 
God. — Holy  Living,  IV.,  4. 

TAYLOR  (WILLIAM    M.) THE    ONE-BOOK    MAN. 

The  man  of  one  book  is  always  formidable  ;  but  when  that 
book  is  the  Bible,  he  is  irresistible. 

TAYLOR    (zACHARY)    TO    THE    LADIES. 

It  was  for  love  of  the  truths  of  this  great  and  good  Book 
that  our  fathers  abandoned  their  native  shores  for  the  wilder- 
ness. Guided  by  its  wisdom,  they  founded  a  government 
under  which  we  have  grown  from  3,000,000  to  more  than 
20,000,000  of  people. — (On  receiving  a  present  of  a  Bible.) 

Tennyson's  use  of  holy  writ. 

Save  for  my  daily  range 
Among  the  pleasant  fields  of  Holy  Writ, 
T  might  despair. 

(There  are  in  Tennyson's  works  4G0  quotations  from  or 
allusions  to  the  Bible.) 


THE  BIBLE.  1 63 

TOCOUEVILLE BIBLE    CHRISTIANITY. 

Bible  Christianity  is  the  companion  of  Liberty  in  all  its 
conflicts,  the  cradle  of  its  infancy,  and  the  Divine  source  of 
all  its  claims. — De  Tocqueville. 

TOWNSEXD god's    STEREOTYPE. 

The  inspired  Word  will  live  forever.  God  has  guarded  the 
Scriptures  in  the  past,  and  will  guard  them  in  the  future,  as 
the  apple  of  his  eye.  They  have  been  stereotyped  by  Provi- 
dence. The  history  of  their  preservation  is  marvelous.  .  .  . 
Never  in  the  history  of  the  world  have  writings  been  kept 
with  such  scrupulous  exactness,  though  they  recorded  the 
revolts  of  the  nation  and  rebuked  the  sins  of  the  people. — 
Credo ^  p.  18. 

translator's  quaint  preface,  161 1. 

It  is  a  whole  army  of  weapons,  a  whole  joaradise  of  trees, 
a  shower  of  heavenly  bread,  a  whole  cellarful  of  oil  vessels, 
a  physician's  shop  of  preservatives,  a  treasury  of  the  most 
costly  jewels,  a  fountain  of  most  pure  water.     (Extract.) 

trench's  oneness  of  the  bible. 

In  the  first  three  chapters  of  Genesis  we  have  creation, 
paradise,  and  apostasy ;  then,  through  all  the  succeeding 
books,  conflict  unspeakable,  a  protracted  dreadful  struggle, 
till  in  the  last  three  chapters  of  Revelation  we  have  the  new 
creation,  paradise  regained,  the  final  victory  over  sin  and 
Satan  and  every  form  of  evil. — Archbishop  Trench. 

TRUMBULL THE    POLYCHROME    BIBLE. 

It  claims  to  be  a  Bible  "  for  the  people."  Its  projectors 
say,  "  The  Polychrome  Bible  is  translated  into  the  language 
of  to-day,  and  the  chief  aim  has  been  to  make  its  meaning 
clear  and  intelligible,  so  'that  he  who  runs  may  read.'" 
{Hah.  IL,  2,  Authorized  Version,  "  that  he  may  run  that  read- 
eth  it." — J.  K.  K.)  .  .  .  The  worst  thing  to  be  said  concern- 
ing the  Polychrome  Bible  is  that  claims  are  made  for  it 
which  do  not  correspond  to  the  reality.     The  best  thing  to 


1 64  FAITHS  OF  FAMO  US  MEN. 

be  said  for  it  is  that  the  reality  does  not  correspond  to  the 
claims  so  made.  .  .  .  Within  nine  consecutive  lines  in  the  vol- 
ume on  Judges  (pp.  46, 47),  five  references  do  not  correspond  to 
the  passages  referred  to.  .  .  .  Isaiah  has  been  torn  to  pieces, 
and  the  parts  rearranged  in  the  classes  to  which  Professor 
Cheyne  thinks  they  belong.  .  .  .  Their  modern  English  is 
far  from  being  so  good  of  its  kind  as  is  the  old  English  of 
the  Old  and  of  the  Revised  Versions.  .  .  .  The  weakest  fea- 
ture of  the  work  is  its  habitual  preferring  of  conjecture  to 
evidence. —  The  Sunday  School  Times,  January  29,  1898. 

tupper's  eight  wonders  of  the  bible. 

There  are  eight  wonderful  things  about  the  Bible.  It  is 
wonderful  in  its  form,  in  its  authorship,  in  its  age — it  required 
1600  years  to  produce  it ;  it  is  wonderful  in  its  birthplace — 
all  over  the  world;  it  is  wonderful  in  its  language — present- 
ing a  wonderful  contrast,  the  one  with  the  other ;  it  is  won- 
derful in  its  composition — as  it  deals  with  all  subjects  ;  it  is 
wonderful  in  its  unity  of  purpose ;  it  is  most  wonderful  in 
this  respect — that  it  is  a  Divine  production. — Kerr  Boyce 
Tupper,  Address  to  Bible  Readers  in  Philadelphia. 

tyndale's  twenty  doctors. 

Twenty  doctors  expound  one  text  twenty  Avays ;  and  with 
an  ante-theme  of  half  an  inch  some  of  them  draw  a  thread 
of  nine  days  long. 

tyndale's  plowboy  preacher. 

If  God  spares  my  life,  ere  many  years  I  will  cause  the  boy 
that  driveth  the  plow  to  know  more  of  Scrij^ture  than  thou 
dost. 

VANDYKE THE    BIBLE    AS    IT    IS. 

The  Bible,  as  it  is,  is  good  enougli  for  me.  It  is  my  treas- 
ury of  grace  and  comfort,  my  chart  in  life's  stormy  voyage, 
my  deed  and  title  to  an  inheritance  with  the  saints  in  light. 
Thank  God  for  the  Bible  as  it  is,  wet  with  a  mother's  tears, 
worn  by  a  father's  hand.  I,  for  one,  mean  to  hold  fast  by  it 
and  study  it  and  preach  its  religion  as  long  as  God  gives  me 


THE  BIBLE.  1 65 

life  and  strength. — H.  Vandyke,  in  The  Brick  Church,  New 
York,  January  22,  1893. 

victoria's  valuation  of  the  book. 

Tell  the  Prince  that  this  (pointing  to  the  Bible)  is  the 
secret  of  England's  greatness. 

WALWORTH    (chancellor) ITS    DIFFUSION. 

The  progress  of  civil  and  religious  freedom  has  always 
been  the  most  rapid  as  well  as  the  most  healthy  where  the 
Bible  has  been  most  widely  disseminated,  and  where  the 
truths  contained  therein  have  been  brought  home  to  the 
greatest  number  of  people.  No  nation  has  made  any  great 
advancement  in  the  amelioration  and  improvement  of  the 
masses  except  where  the  Scriptures  were  in  the  hands  of  and 
studied  by  the  people. 

WARNER THE    BIBLE    AS    LITERATURE. 

Apart  from  its  religious  or  ethical  value,  the  Bible  is  the 
one  book  that  no  intelligent  person  who  wishes  to  come  in 
contact  with  the  world  of  thought  and  to  share  the  ideas  of 
the  great  minds  of  the  Christian  era  can  afford  to  be  igno- 
rant of.  All  modern  literature  and  art  are  permeated  with 
it. — Charles  Dudley  Warner. 

WARREN    (bishop) THE    CRITICS. 

The  Bible  has  been  the  subject  of  more  criticism,  both 
better  and  worse,  than  anything  else  in  the  world.  That  is 
right,  natural,  and  to  be  expected.  That  fact  testifies  to  its 
largeness.  No  man  spends  his  life  investigating  a  mole-hill ; 
a  glance  is  enough.  .  .  .  But  the  critics,  who  keep  busy  for 
thousands  of  years  on  one  book,  simply  attest  its  largeness — a 
largeness  greater  than  the  human  mind.  Is  that  true?  Cer- 
tainly, else  some  great  soul  would  look  at  it,  discuss  it,  settle 
its  position,  and  be  done  with  it  forever. 

WASHBURN    (governor) THE    PEACE    PRESERVER. 

The  city  without  the  Bible,  the  pulpit,  etc.,  could  not  pre- 
serve the  peace  for  a  year.     The  Bible  makes  a  man  afraid 


1 66  FAITHS  OF  FAMO  US  MEN. 

to  do  wrong,  because  it  teaches  him  that  he  thereby  violates 
the  hiws  of  his  conscience  and  his  God.  By  this  influence 
it  contributes  immensely  to  the  peace  and  good  order  of  the 
community.  Moreover,  it  infuses  into  every  man  a  feeling 
of  self-control,  and  so  lays  the  foundation  for  an  effective 
government  of  the  country.  To  accomplish  this  the  Bible 
must  find  its  way  into  every  family  and  school.  Nothing 
short  of  this  will  insure  success. — Eliliu  Benjamin  ^y ash- 
burn. 

WASHINGTON    AS    A    BIBLE-READER. 

See  the  effect  of  a  mother's  early  faithfulness  to  the  im- 
mortal Washington,  who  suffered  not  a  day  to  pass  over  him 
without  consulting  his  Bible. — John  Cotton  Smith. 

Watson's  (''  ian  maclaren  ")  ipse  dixit. 

Beyond  all  question  and  by  the  consent  of  all  men  the 
Bible  has  a  voice  of  peculiar  and  irresistible  majesty.  Like 
the  deep,  mellow  sound  of  a  bell  floating  out  from  a  cathe- 
dral tower  on  the  violet  sky  of  Italy,  and  arresting  for  a 
brief  moment  at  least  the  confused  babel  of  the  carnival 
below,  so  does  the  bell-note  of  this  book  fall  on  the  restless 
questions  and  fretful  anxieties  of  the  soul.  Hearers  are  of 
a  sudden  hushed  into  reverence,  and  are  graciously  inclined 
to  submission,  not  by  the  ipse  dixit  of  a  fallible  preacher,  but 
because  the  mouth  of  the  Lord  hath  spoken  it. 

watts  cannot  better  its  psalms. 

In  Job  and  the  Psalms  we  shall  find  more  sublime  ideas, 
more  elevated  language,  than  in  any  of  the  heathen  versifiers 
of  Greece  or  Rome. 

WAYLAND WHAT    THE    BOOK    DOES. 

That  the  truths  of  the  Bible  make  bad  men  good  and  send 
a  pulse  of  healthful  feeling  through  all  domestic,  civil  and 
social  relations ;  that  they  control  the  baleful  passions  of  the 
heart  and  thus  make  men  proficient  in  self-government,  more 
than  any  other  book  that  the  world  has  ever  known — these 


THE  BIBLE.  167 

are  facts  as  incontrovertible  as  the  laws  of  philosophy  or  the 
demonstrations  of  mathematics. — Francis  Wayland. 

WEBSTER    WAS    BROUGHT    UP    ON    IT. 

From  the  time  that,  at  my  mother's  feet  or  on  my  father's 
knee,  I  learned  to  lisp  verses  from  the  Sacred  Writings,  they 
have  been  my  daily  study.  If  there  be  anything  in  my 
style  or  thoughts  to  be  commended,  the  credit  is  due  to  my 
kind  parents  for  instilling  into  my  mind  an  early  love  for 
the  Scriptures.  The  older  I  grow  and  the  more  I  read  the 
Holy  Scriptures,  the  more  reverence  I  have  for  them  and  the 
more  I  am  convinced  that  they  are  not  only  the  best  guide 
for  the  conduct  of  this  life,  but  the  foundation  of  all  hope 
respecting  the  future  state.  If  we  abide  by  the  principles 
taught  in  the  Bible,  our  country  will  go  on  prospering,  .  .  . 
but  if  we  and  our  posterity  neglect  its  instructions  and 
authority,  no  man  can  tell  how  sudden  a  catastrophe  may 
overwhelm  us  and  bury  all  our  glory  in  profound  obscurity. 
(Again,  he  said:)  The  Sermon  on  the  Mount  cannot  be  a 
merely  human  production. — Daniel  Webster. 

WESLEY    WOULD    BE    A    ONE-BOOK    MAN. 

I  want  to  know  one  thing — the  way  to  heaven ;  how  to 
land  safely  on  that  happy  shore.  God  himself  has  conde- 
scended to  teach  me  the  way.  He  has  written  it  down  in  a 
book.  O  give  me  that  book  of  God !  I  have  it.  Here  is 
knowledge  enough  for  me.  Let  me  be  a  man  of  one  book. 
Here,  then,  I  am  far  from  the  busy  ways  of  men.  I  sit  down 
alone ;  only  God  is  here.  In  his  presence  I  open  and  read 
his  book  for  this  end :  to  find  the  way  to  heaven. — John 
Wesley. 

WHITTIER THE    BOOK    OF    OUR    MOTHERS. 

We  search  the  earth  for  trutli,  ^ve  cull 
The  good,  the  pure,  the  beautiful, 
From  graven  stone  and  written  scroll, 
From  the  old  flower-fields  of  the  soul ; 
And,  weary  seekers  for  the  best, 
We  come  back  laden  from  our  quest, 


1 6S  FAITHS  OF  FAMO  US  MEN. 

To  find  that  all  the  sages  said 
Is  in  the  book  our  mothers  read. 

wilberforce's  last  words. 
Read  the  Bible.  Let  no  religious  book  take  its  place. 
Through  all  my  perplexities  I  never  read  any  other  book 
and  never  felt  the  want  of  any  other.  It  has  been  my  hourly 
study  :  and  all  my  knowledge  of  the  doctrines,  etc.,  has  been 
derived  from  the  Bible  only.  Books  about  the  Bible  may  be 
useful  enough,  but  they  will  not  do  instead  of  the  simple 
truth  of  the  Bible. 

WILLIAM    I.    (emperor) TO    COLLEGIANS. 

Do  not  join  those  who  ignore  the  Bible  as  the  one  founda- 
tion of  truth,  or  give  it  a  spurious  interpretation  of  their 
own  devising.  The  rock  on  which  we  are  to  fix  our  foot-hold 
is  the  unadulterated  faith  taught  us  in  the  Bible.  .  .  .  Let 
this  be  secured,  and  all  will  be  enabled  to  develop  a  Divinely- 
blest  work. 

WILSON    (jOHN,    *'  CHRISTOPHER    NORTH  ")    ADVISES. 

Turn  from  the  oracles  of  man,  still  dim  even  in  their 
clearest  response,  to  the  oracles  of  God,  which  are  never 
dark.  Bury  all  your  books  when  you  feel  the  night  of 
skepticism  gathering  around  you ;  bury  them  all,  powerful 
though  you  may  have  deemed  their  spells  to  illuminate  the 
unfathomable ;  open  your  Bible,  and  all  the  spiritual  world 
will  be  bright  as  day. 

WINTHROP    (governor) ITS    GOOD    WORKS. 

Diffuse  the  knowledge  of  the  Bible,  and  the  hungry  will 
be  fed,  the  naked  clothed,  the  stranger  sheltered,  the  prisoner 
visited,  and  the  sick  ministered  unto.  .  .  .  Diffuse  the  knowl- 
edge of  the  Bible,  and  temperance  will  rest  upon  a  surer 
basis  than  any  mere  private  pledge  or  public  statute. — 
Robert  Winthrop. 

WYCLIFFE    BIBLE    VIEWED     BY    BOSTONIAN. 

(S.  E.  Herrick,  D.D.,  Mt.  Vernon  Church,  Boston,  in 
"  Some  Heretics  of  Yesterday,"  pp.  43,  44.)     That  this  man 


THE  BIBLE,  1 69 

(Wycliffe)  was  the  first  to  open  the  Bible  to  our  English  fathers 
we  know;  and  our  Christian  days  and  institutions  are  all 
saturated  with  the  imperishable  results  of  his  toil.  .  .  .  The 
Bible  that  we  read  to-day  does  not  look  to  our  eyes  like  the 
page  of  Wycliffe ;  the  men  of  the  fourteenth  century  would 
have  as  great  difficulty  in  reading  it  as  we  have  in  decipher- 
ing their  rude  and  grotesque  utterance.  But  his  work 
underlies  and  supports  the  precious  superstructure  even  as 
the  rough  granite  underlies  nature's  quiet  beauty  and  im- 
pressive sublimity.  ...  It  did  more  than  anything  else  to 
form  and  fix  our  English  speech.  Your  newspaper  would 
not  have  been  possible  without  it.  It  was  the  seed  out  of 
whigh  our  libraries  have  grown.  It  has  made  the  common 
mind  intelligent.  It  has  made  the  peasant  the  peer  of  the 
priest.  It  was  the  quickening  of  that  national  thought  which 
blossomed  and  fruited  in  Bacon,  Milton,  Shakspere,  Mrs. 
Browning,  George  Eliot,  Thackeray  and  Hawthorne.  Better 
than  all  this,  it  was  the  liberation  of  Christian  faith  and  hope. 
It  unbound  these  twin  sisters  to  go  wherever  there  should  be 
English  homes,  to  brighten  and  bless  them  ;  wherever  there 
should  be  English  toil,  to  dignify -it ;  wherever  there  should 
be  English  graves,  to  tell  of  the  Resurrection  and  the  Life.  In 
one  final  word,  Wycliffe's  translation  w<is,  for  English-speak- 
ing people  around  the  world,  the  second  resurrection.  The 
day  of  its  completion  was  the  Easter  day  of  the  English 
language. 

young's   advice   as  to   reading. 

Eetire  and  read  thy  Bible,  to  be  gay  ; 
There  truths  abound  of  soveran  aid  to  peace  ;. 
Ah  !  do  not  prize  them  less  because  inspired, 
As  thou  and  thine  are  apt  and  proud  to  do. 
If  not  inspired,  tliat  fragrant  page  had  stood — 
Time's  treasure,  and  the  wonder  of  the  wise. 


i^o  J^±jrz5    j^Kuifor?  JfE>: 


PART  IV. 
CHF  ST 


--^25E.  or  STSV: 


-     ZZJmOSf   ETC 


ill  do€E  iL«>i:  t-tl 


kii^  ,  .  .  Wha:         _. 
i  few  jears  ■  tzme  and  in  the  little  provincne 
~    '  .'.It  and  ^  ~  - 


:4JL 


CHRIST.  171 

AGNEW'S    IMITATION    OF    THE    MASTER. 

(Dr.  D.  Hayes  Agnew's  letter  to  a  clergyman  who  asked 
him  for  his  bill  after  two  years'  treatment.)  You  owe  me 
nothing.  To  your  Master  and  my  own  I  owe  all  things ;  and 
to  serve  one  of  his  poor  suffering  messengers  is  but  a  little 
service  rendered  to  Him  who  gave  Himself  for  me. 

ANGELL COLLEGES    NOT    CHRISTLESS. 

In  twenty  of  the  State  institutions — from  all  which  I  have 
facts  on  this  point — it  appears  that  71  per  cent,  of  the 
teachers  are  members  of  churches,  and  not  a  few  of  the 
others  are  earnestly  and  even  actively  religious  men  who 
have  not  formally  joined  any  communion.  ...  It  must  be 
conceded  that  the  pupils  in  the  State  institutions  are  not 
exposed  to  much  peril  from  their  teachers.  ...  If  you  go 
to  the  cities  where  those  institutions  are  planted,  you  will 
find  a  good  proportion  of  these  teachers  superintending 
Sunday-schools,  conducting  Bible-classes,  sometimes  supply- 
ing pulpits,  engaged  in  every  kind  of  Christian  work. — 
President  Angell,  article  in  The  Andover  Review,  quoted  by 
Professor  Kelsey  in  The  Atlantic  Monthly. 

ARNOLD    (eDWIn) SCENES    IN    CHRIST's    LIFE. 

High  cause  had  they  in  Bethlehem  that  night 

To  lift  the  curtain  of  Hope's  hidden  light, 

To  break  decree  of  silence  Avith  love's  cry, 

Foreseeing  how  this  babe,  born  lowlily, 

Should — past  dispute,  since  now  achieved  is  this — 

Bring  Earth  great  gifts  of  blessing  and  of  bliss. 


The  cruel  Cross — oh,  Tree,  which  made  its  wood, 
Who  planted  thee  ?  Did  birds  nest  in  thy  boughs 
And  sunshine  light  thy  leaves? — the  cruel  Cross; 

And  Death  is  dead,  and  new  times  come  to  men  ; 
And  Heaven's  ways  are  justified,  and  Christ  alive, 

Here  was  the  body  of  the  life  beyond, 
Which  these  unworthy  eyes  did  look  upon  ! 


I ; 2  FAITHS  OF  FA3W  US  MEN. 

That  we  shall  wear  when  flesh  is  laid  aside  : 
No  eye  shall  see  it,  save  by  mystery 
Making  flesh  spirit,  or  the  spiritual 
Take  fleslily  shape  awhile. 

He  shewed  in  full  midst  of  Jerusalem, 
Amongst  the  eleven, — nail-marks  on  hands  and  feet, 
Rose-red,  and  spear-gash  scarring  the  white  side  ; 
And  ate  of  fish  and  honey  from  their  board  ; 
Then  blessed,  and  led  them  forth  to  Olivet ; 
And  passed — as  if,  they  said,  a  waiting  cloud 
Received  Him  out  of  sight. 
—The  Light  of  the  World,  pp.  24,  266,  280,  284,  285. 

^  ARNOLD    (mATTHEW) CHRIST    THE    RIGHTEOUS    ONE. 

Christ  came  to  reveal  what  righteousness  really  is.  .  .  . 
Nothing  will  do  except  righteousness;  and  no  other  con- 
ception of  righteousness  will  do  except  Christ's  conception 
of  it. — Literature  and  Dogma. 

AUGUSTINE    CONTRASTS    CHRIST    WITH    OTHERS. 

^  I  have  read  in  Plato  and  Cicero  sayings  that  are  very  wise 
and  very  beautiful ;  but  I  never  read  in  either  of  them : 
"  Come  unto  me  all  ye  that  labor  and  are  heavy  laden." 

BARNES STRAUSS'S    LEBEN    JESU. 

Strauss  assumed  that  Jesus  was  a  real  personage ;  that 
there  was  such  a  living  Teacher,  but  that  the  things  ascribed 
to  him  are,  in  the  main,  mythical ;  that  is,  that  certain  ideas 
and  conceptions  have  been  made  to  have  the  appearance  of 
the  living  form  and  reality,  by  being  represented  as  in  con- 
nection with  him,  or  as  acted  out  in  his  life.  The  problem 
was,  assuming  that  there  was  such  a  real  personage,  to 
explain  how  these  ideas  could  be  represented  as  acted  out 
by  a  living  man. — Evidences  of  Christianity  in  the  Nineteenth 
Century,  p.  279.     (See  Strauss.) 

BEECHER's    CHRISTOLOGICAL   VIEWS. 

It  seems  to  me  that  first  I  saw  Christ  as  the  Star  of  Betli- 
^lehem,  but  tliat  afterward  He  seemed  to  expand,  and  I  saw 


CHRIST.  173 

about  a  quarter  of  the  horizon  filled  with  His  light,  and 
through  years  it  came  around  so  that  I  saw  about  one-half 
in  that  light;  and  it  was  not  until  after  I  had  gone  through 
two  or  three  revivals  of  religion  that,  when  Hooked  around. 
He  was  all  and  in  all.  And  ni}^  whole  ministry  sprang 
out  of  that.  ...  I  believe  fully,  enthusiastically,  without 
break,  pause,  or  aberration,  in  the  divinity  of  Christ.  ...  I 
believe  that  Christ  is  God  manifest  in  the  flesh.  .  .  .  I  would 
rather  have  one  smile  from  Christ  than  to  have  the  acclama- 
tions of  a  world.  .  .  .  What  a  babe's  clothes  are  when  the 
babe  has  slipped  out  of  them  into  death,  and  the  mother's 
arms  clasp  only  the  raiment,  would  be  the  Bible  if  the  Babe 
of  Bethlehem  should  slip  out  of  it. — Found,  for  the  most 
part,  in  Reasons  for  Withdratving  from  the  Association  (etc.), 
October  13,  1882.' 

boardman's  archetypal  man. 

(George  Dana  Boardman,  at  Religious  Parliament.)  Jesus 
of  Nazareth  is  the  universal  Homo,  the  essential  Vir,  the 
son  of  human  nature,  blending  in  himself  all  races,  ages, 
sexes,  capacities,  temperaments.  Jesus  is  the  archetypal  man, 
the  ideal  hero,  the  consummate  incarnation,  the  symbol  of 
perfected  human  nature,  the  sum  total  of  unfolded,  fulfilled 
humanity,  the  Son  of  Mankind.  .  .  .  Mohammed  taught 
some  very  noble  truths,  l)ut  Mohammedanism  is  fragmental 
and  antithetic.  Why  have  not  his  followers  invited  us  to 
meet  at  Mecca  ?  Jesus  Christ  is  the  one  universal  man,  and 
therefore  it  is  that  the  first  i)arliament  of  religions  is  meet- 
ing in  a  Christian  land,  under  Christian  auspices. 

BOARDMAN THE    DIVINE   SHADOW. 

The  incarnation  was  a  benignant  eclii)se  of  the  Light  of 
Light,  Christ's  humanity  casting  its  solemn,  majestic  sliadow 
athwart  the  immensity  of  human  time,  as  his  earthly  nature 
swept  in  between  infinite  God  and  finite  man,  thus  graciously 
obscuring  the  otherwise  intolerable  consuming  Blaze.  .  .  . 
Thus  Jesus  Christ  is  the  shadow  of  God  (?) ;  and  this  in  a 
twofold  sense :  a  shadow  of  interception,  and  so  obscuring 


1 74  FAITHS  OF  FA3W  US  MEN. 

God ;  and  a  shadow  of  representation,  and  so  revealing  God. 
—The  Creative  Week,  pp.  77,  78. 

BOLINGBROKE CHRIST's    CHRISTIANITY. 

No  religion  ever  appeared  in  the  world  whose  natural  ten- 
dency was  so  much  directed  to  promote  the  peace  and  hap- 
piness of  mankind.  It  makes  right  reason  the  law,  in  every 
possible  definition  of  the  term.  And  therefore,  even  sup- 
posing it  to  be  a  merely  human  invention,  it  has  been  the 
most  useful  invention  that  was  ever  imposed  on  mankind 
for  their  good.  (Quoted  in  Morris's  Testimony  of  the  Ages?) 
.  .  .  Bolingbroke  taught  the  preciousness  of  the  pure  religion 
of  love  taught  by  Jesus. — Frothingham's  Beliefs  of  the  Unbe- 
lievers, }-).  16. 

BROOKS    (bishop)    CONTRASTS    CHRIST    WITH    SOCRATES. 

I  can  almost  dream  what  Socrates  would  say  to  any  man 
who  said  that  there  was  no  difference  between  Jesus  and  him. 
But  how  shall  we  state  the  difference?  One  is  divine  and 
human;  the  other  is  human  only.  One  is  Redeemer;  the 
other  is  philosopher.  One  is  inspired  ;  and  the  other  ques- 
tions. One  reveals ;  and  the  other  argues.  .  .  .  Socrates 
brings  an  argument  to  meet  an  objection;  Jesus  brings  a 
whole  being  which  truth  has  filled  with  strength,  to  meet 
another  whole  being  which  error  has  filled  with  feebleness. 
— The  Influence  of  Jesus,  p.  245. 

browning's    mystical     CHRIST. 

O  thou  pale  form  !  .  .   . 

Oft  Jiave  I  stood  by  thee — 

Have  I  been  keeping  lonely  watch  with  thee 

In  the  damp  night  by  weej)ing  Olivet, 

Or  leaning  on  thy  bosom,  .   .   . 

Or  dying  with  thee  on  the  lonely  cross, 

Or  witnessing  thy  bursting  from  the  tomb. 

No  one  ever  j)Iucked 
A  rag,  even,  from  the  body  of  the  Lord, 
To  wear  and  mock  Avith,  but  despite  himself, 
He  looked  the  greater  and  was  the  better. 
— Pauline,  and  The  Ring  and  the  Book. 


CHRIST.  175 

BROWNING    (mRS.) THE    GOD-BABE's     LULLABY. 

Sleep,  sleep,  mine  Holy  One  ! 
My  flesh,  my  Lord  ! — what  name  ?     I  do  not  know 
A  name  that  seemeth  not  too  high  or  low, 
"  Too  far  from  me  or  Heaven. 

My  ''Jesus — "  Tliat  is  best !  that  word  being  given 

By  the  majestic  angel  .  .  . 

Sleep,  sleep,  my  Saving  One  ! 

BROWNING    (MRS.) GREAT    PAN    IS    DEAD  ! 

(Mrs.  Browning  in  a  headnote  alludes  to  "  a  tradition,  ac- 
cording to  which,  at  the  hour  of  the  Savior's  agony,  a  cry, 
'Great  Pan  is  dead!'  swept  across  the  waves  in  the  hearing 
of  the  mariners.") 

'Twas  the  hour  when  One  in  Sion 
Hung  for  love's  sake  on  a  cross — 
When  His  brow  was  chill  with  dying. 
And  His  soul  was  faint  with  loss  ; 
When  His  priestly  blood  dropt  downward, 
And  His  kingly  eye  looked  throneward — 
Then  Pan  was  dead. 

BUSHNELL'S    historic    CHRIST. 

Christ  is  no  such  theophany,  no  such  casual  unhistorical 
being  as  the  Jehovah  angel  who  visited  Abraham.  He  is  in 
and  of  the  race,  born  of  a  woman,  living  in  the  line  of  hu- 
manity, subject  to  human  conditions,  an  integral  part,  in  one 
point  of  view,  of  the  world's  history ;  only  bringing  into  it, 
and  setting  in  organific  union  with  it,  Eternal  Life. — God  in 
Christ,  p.  165. 

bushnell — Christ's  pretensions. 

Certain  it  is  that  no  mere  man  could  take  the  same  attitude 
of  supremacy  toward  the  race,  and  inherent  affinity  or  one- 
ness with  God,  without  ftitally  shocking  the  confidence  of 
the  world  by  his  effrontery.  Imagine  a  human  creature  .  .  . 
facing  all  the  intelligence  and  even  the  philosophy  of  the 
world  and  saying  in  bold  assurance,  "  Behold,  a  greater  than 
Solomon  is  here." — "  I  am  the  Light  of  the  world,"  etc.  .  .  . 


I  jG  FAITHS  OF  FAMO  US  MEN. 

But  no  one  is  offended  with  Jesus  on  this  account ;  and,  what 
is  a  sure  test  of  Ilis  success,  ...  of  all  the  readers  of  the 
Gospel  it  probabl}^  never  occurred  to  one  in  100,000  to  blame 
.  .  .  the  vanity  of  His  pretensions.  These  pretensions  .  .  . 
enter  into  the  very  web  of  His  ministry,  so  that  if  they  are 
extracted  and  nothing  left  transcending  mere  humanity, 
nothing  at  all  is  left. — Nature  and  the  Supernatural,  Ch.  X. 

butler's    supernatural    CHRIST. 

Jesus  taught  with  a  degree  of  light  to  which  that  of  nature 
is  darkness. — Joseph  Butler,  Author  of  Analogy  of  Religion, 
etc. 

CAIRD THE    IDEAL    CHRIST. 

Eighteen  centures  ago  a  vision  of  human  perfection,  a  reve- 
lation of  the  hidden  possibilities  of  our  nature,  broke  upon 
the  world  in  the  person  and  life  of  Jesus  Christ ;  and,  as  we 
contrast  this  with  the  highest  attainments  which  the  best  of 
men  or  communities  have  yet  reached,  it  seems  an  ideal 
toward  which — as  yet  a  far-distant  goal— with  slow  and 
stumbling  steps  humanity  is  tending. — Scotch  Sermons,  1880, 
p.  20. 

CARLYLE OUR    HIGHEST    ORPHEUS. 

Our  highest  Orpheus  walked  in  Judea  eighteen  hundred 
years  ago ;  his  sphere-melody  flowing  in  wild  native  tones 
took  captive  the  ravished  souls  of  men ;  and,  being  of  a  truth 
sphere-melody,  still  flows  and  sounds,  though  now  with 
thousandfold  accompaniments  and  rich  symphonies,  through 
all  our  hearts  ;  and  modulates  and  divinely  leads  them. 

CARLYLE OUR    DIVINEST    SYMBOL. 

-  Look  on  our  divinest  Symbol !  on  Jesus  of  Nazareth,  and 
his  life  and  biography,  and  what  followed  therefrom. 
Higher  has  the  human  thought  not  yet  reached.  This  is 
Christianity  and  Christendom  ;  a  Symbol  of  quite  perennial, 
infinite  character;  whose  significance  will  ever  demand  to  be 
anew  inquired  into,  and  anew  made  manifest. 


CHRIST.  177 

CARLYLE THE    HIGHEST    VOICE. 

The  highest  Voice  ever  heard  on  this  earth  said  witlial 
"Consider  the  lilies,"  etc.  ...  A  glance,  that,  into  the  deep- 
est deeps  of  beauty.  .  .  .  Sublimer  in  this  world  I  know 
nothing  than  a  peasant  saint ;  could  such  now  anywhere  be ' 
met  with  ?  Such  a  one  will  take  thee  back  to  Nazareth  it- 
self; thou  wilt  see  the  splendor  of  heaven  spring  forth  from 
the  humblest  depths  of  earth,  like  a  light  shining  in  great 
darkness. 

CARLYLE THE  MOST  IMPORTANT  EVENT. 

Obscure  tidings  of  the  most  important  event  ever  trans- 
acted in  this  world — the  life  and  death  of  the  Divine  Man  in 
Judea,  at  once  the  symptom  and  cause  of  immeasurable 
change  to  all  people  in  the  world, — had  in  the  course  of  cen- 
turies reached  into  Arabia  too  ;  and  could  not  but,  of  itself, 
have  produced  fermentation  there. 

CARLYLE THE    GREATEST    OF    HEROES. 

The  greatest  of  all  heroes  is  One — whom  we  do  not  name 
here!  Let  sacred  silence  meditate  that  sacred  matter;  you 
will  find  it  the  ultimate  perfection  of  a  principle  extant 
throughout  man's  whole  history  on  earth. — Sartor  Resartus, 
pp.  155,  158,  1S2.— Hero  Worship,  pp.  11,  47,  76. 

CHANNING'S    veneration    of    CHRIST.         v 

I  ask  you  whether  the  character  of  Jesus  be  not  the  most 
extraordinary  in  history,  and  inexplicable  on  human  prin- 
ciples ?  .  .  .  I  contemplate  it  with  a  veneration  second  only 
to  the  profound  awe  with  which  I  look  up  to  God.  ...  I 
feel  myself  listening  to  a  being  such  as  never  before,  and 
never  since,  spoke  in  human  language.  I  am  awed  by  the 
consciousness  of  greatness  which  his  humble  words  express ; 
and  when  I  connect  this  greatness  with  the  proof  of  Christ's 
miracles,  I  am  compelled  to  exclaim,  .  .  .  "Truly  this  was 
the  Son  of  God."  Jesus  not  only  was,  but  he  is  still  the 
Son  of  God,  the  Savior  of  the  world.     He  exists  now  ;  he  has 

12 


1 7  8  FA  ITHS  OF  FAMO  US  MEN. 

entered  heaven.  .  .  .  There  he  lives  and  reigns.  I  see  him 
in  glory  ;  and  I  confidently  expect,  at  no  distant  period,  to 
see  him  face  to  face. —  William  Ellery  Channing. 

CHANNING THE    MISSION    OF    CHRIST. 

In  reading  the  Gospels  I  feel  myself  in  presence  of  One 
who  speaks  as  never  man  spake ;  whose  voice  is  not  of  earth  ; 
"who  speaks  with  a  tone  of  reality  and  authority  altogether 
his  own.  .  .  .  Jesus  Christ  existed  before  he  came  into  this 
world,  and  in  a  state  of  great  honor  and  felicity.  He  was 
known,  esteemed,  beloved,  revered,  in  the  family  of  heaven. 
He  was  entrusted  with  the  execution  of  the  most  sublime 
purpose  of  his  Father.  .  .  .  He  ever  lives,  and  is  acting  for 
mankind.  He  is  Mediator,  Intercessor,  Lord  and  Savior.  .  .  . 
He  is  through  all  time,  now  as  well  as  formerly,  the  active 
and  efficient  friend  of  mankind. — Transcendentalism  in  New 
England,  p.  111. —  William  Ellery  Channing. 

CLARKE    (j.    F.) THE    IMAGE    OF    THE    INVISIBLE. 

Christ  was  something  more  than  a  mere  man.  .  .  .  The 
Spirit  was  given  to  him  without  measure.  ...  Is  it  any 
wonder  that  men  should  have  called  Jesus  "  God  "?  In  him 
truly  "  dwelt  the  fulness  of  the  Godhead  bodily  ;"  and  this 
indwelling  Spirit  expressed  itself  in  what  he  said  and  what 
he  did.  When  Jesus  speaks,  it  is  as  if  God  speaks.  When 
Jesus  does  anything,  it  is  as  if  we  saw  God  do  it.  It  becomes 
to  us  an  expression  of  the  Divine  character.  ...  He  is  the 
image  of  the  Invisible  God. — James  Freeman  Clarke. 

CLAUDIUS — Christ's  love,  etc.    \ 

No  one  ever  thus  loved  (as  Christ  did  and  does) ;  nor  did 
anything  so  truly  great  and  good,  as  the  Bible  tells  us  of  him, 
ever  enter  the  heart  of  man.  It  is  a  holy  form  which  rises 
before  the  poor  pilgrim  like  a  star  in  the  night,  and  satisfies 
his  innermost  craving,  his  most  secret  yearnings  and  hopes. 
— Matthias  Claudius,     (d.  1815.) 


i8i 


c- 


CLEMENT — THE    SPREAx  ""^  is   the  mOSt 

The  word  of  our  Master  did  no  ^^ 

losophy  remained  in  Greece,  but  K  ^ 

the  whole  world,  persuading  GreeKv  q 

race  by  race,  village  by  village,  every \  ^ 

hearers  one  by  one ;  nay,  not  a  few  of  tl 
selves. 

CLIFFORD    DISCOVERS    THE 

The  Sermon  on  the  Mount  is  admitted  on  .  co  be 

the  best  and  most  precious  thing  that  Christiai.    ^  nas  offered 
to  the  world. — W.  K.  Clifford,  Lectures  and  Essays,  p.  376. 

COLFELT CHRIST    AND    THE    COLLEGES. 

There  is  a  wonderful  turning  of  the  student-body  in  all  our 
colleges  and  universities  to  a  reverential  and  admiring  atti- 
tude toward  Jesus  as  the  noblest  type  of  manliness  vouch- 
safed to  men.  ...  It  would  seem  as  if  the  whole  thinking 
world  was  on  the  eve  of  recalling  the  exiled  Jesus.  Not  the 
humanisitic  Christ  of  Strauss  and  Renan  ;  not  the  abstract 
Christ  of  Tolstoi ;  but  the  Christ  of  Galilee — the  living,  Di- 
vine Christ — the  Christ  of  the  wayside,  the  well-side,  the  sea- 
side, the  Christ  of  Gethsemane,  of  Calvary,  of  the  Resurrec- 
tion and  the  Ascension. — Address  of  L.  M.  Colfelt  at  State 
College,  Pa. 

COOK CHRIST    ABOVE    NATURE. 

What  if  a  man  should  appear  filled  with  a  life  that  leaves 
him  in  constant  communication  with  God  ?  What  if  there 
should  come  into  existence  a  sinless  soul  ?  What  if  it  should 
remain  sinless  ?  What  if  there  should  appear  in  history  a 
being  in  this  sense  above  nature  ?  Is  it  not  to  be  expected 
that  he  will  have  power  over  nature,  and  perform  works 
above  nature?  Endowed  as  the  Author  of  Christianity  was, 
we  should  naturally  expect,  from  that  supernatural  endow- 
ment, works  not  unnatural,  but  supernatural. — Transcendent- 
alism, p.  103. 


^7^  ^'^  ^Jths  of  fa  mo  us  men. 

entered  l^^av^^^YLER's  little  life  of  christ. 
11^  8  ^^  Jpen  the  New  Testament  and  we  discover  in  its  earliest 
^^'^.ges  a  wonderful  child.  It  is  a  childhood  that  savors  not 
of  this  world  ;  it  has  a  celestial  flavor  about  it.  .  .  .  Jesus 
chose  to  be  born  among  the  poor,  and  never  sought  to  rise 
above  the  poor.  When  in  after  years  some  of  the  dignitaries 
of  the  church  offered  him  attentions  of  church  or  state,  he 
put  on  no  airs  and  made  no  sycophantic  homage  to  them  in 
return.  He  knew  that  he  was  higher  than  the  highest,  yet 
he  loved  to  stoop  as  low  as  the  lowest.  .  .  .  The  three  years 
of  his  matchless  ministry  are  all  condensed  into  one  simple 
line,  "  He  went  about  doing  good."  Untaught  in  any 
academy  or  university  like  those  of  Athens,  he  floods  the 
world  with  a  knowledge  as  much  more  profound  than  the 
philosophy  of  Socrates  or  Plato  as  the  Atlantic  is  deeper 
than  a  wayside  pool. — Discourse  on  Jesus  Only. 

DEEMS THE    CREATOR    CLAD     IN    FLESH. 

Who  is  this  Jesus  ?  The  finest  intellects  of  eighteen  cen- 
turies have  believed  that  he  was  the  greatest  man  that  ever 
lived.  All  who  have  so  believed  have  become  better  men 
therefor.  He  never  performed  an  act  or  spoke  a  word  which 
would  have  been  unbecoming  in  the  Creator  of  the  universe, 
if  the  Creator  should  ever  clothe  himself  with  human  flesh. 
IMillions  of  men — kings,  historians,  philosophers,  merchants, 
mechanics,  and  purest  women — have  believed  that  he  is  God. 
All  who  have  devoutly  believed  this,  and  lived  by  this  as  a 
truth,  have  become  exemplary  for  all  that  is  beautiful  in 
holiness. — The  Light  of  Nations,  p.  710. 

DEKKER's    first    TRUE    GENTLEMAN. 

The  best  of  men  that  ever  wore  earth  about  him  was  a 
sufl*ercr, — a  meek,  patient,  humble,  tranquil  spirit, — the  first 
true  gentleman  that  ever  breathed. — Thomas  Dekker. 

DEWETTE THE    GOD-MANIIOOD    OF    JESUS. 

A  man  who  comes  without  preconceived  opinions  of  the 
life  of  Jesus,  and  yields  himself  up  to  the  impression  which 


CHRIST.  l8l 

it  makes,  will  feel  no  manner  of  doubt  that  He  is  the  most 
exalted  character  and  the  purest  soul  that  history  presents 
to  us.  He  walked  over  the  earth  like  some  nobler  being  who 
scarce  touched  it  with  his  feet.  This  only  I  know,  that 
nothing  loftier  offers  itself  to  humanity  than  the  God-man- 
hood realized  in  Jesus  Christ  and  the  kingdom  of  God  which 
He  founded — an  idea  and  problem  not  yet  rightly  under- 
stood and  incorporated  into  the  life  of  even  those  who  rank 
among  Christians.  Were  Christ  in  deed  and  in  truth  our 
Life,  how  could  such  a  falling  away  from  him  be  possible  ? 
Those  in  whom  he  lived  would  witness  so  mightily  for  Him 
through  their  whole  life,  whether  spoken,  written  or  acted, 
that  unbelief  would  be  forced  to  silence. 

Dickens's  Christmas  imagery. 

What  images  do  I  associate  with  the  Christmas  music? 
They  gather  around  my  bed  :  An  angel  speaking  to  a  group 
of  shepherds ;  •  .  •  some  travelers  following  a  star ;  a  baby  in 
a  manger  ;  a  child  in  a  temple  ;  a  solemn  figure  with  a  mild 
and  beautiful  face,  raising  a  dead  girl  by  the  hand ;  again, 
near  a  city  gate,  calling  back  the  son  of  a  widow  to  life ; 
again,  dying  upon  a  cross,  watched  by  armed  soldiers,  a  thick 
darkness  coming  on,  the  earth  beginning  to  shake;  and  the 
only  voice  heard — "  Father,  forgive  them,  for  they  know  not 
what  they  do." 

dickens    trusts    to     mercy    through     CHRIST. 

I  commit  my  soul  to  the  mercy  of  God  through  our  Lord 
and  Savior  Jesus  Christ,  and  I  exhort  my  dear  children  to 
try  to  guide  themselves  by  the  teachings  of  the  New  Testa- 
ment. 

DIDEROT THE    STORY    OF    JESUS. 

(At  free-thinkers'  gathering  in  d'Holbach's  house.)  I  defy 
you  all— as  many  as  are  here— to  prepare  a  tale  so  simple, 
and  at  the  same  time  so  sublime  and  so  touching,  as  the  tale 
of  the  passion  and  death  of  Jesus  Christ;  which  produces 
the  same  effect,  which  makes  an  impression  so  strong  and  so 


I  8  2  FAITHS  OF  FAMO  US  MEN. 

generally  felt,  and  whose  influence  will  be  the  same  after  so 
many  centuries. 

d' Israeli's  true  prince. 

Perhaps  .  .  .  the  i)upil  of  Moses  may  ask  himself  whether 
all  the  princes  of  the  House  of  David  have  done  so  much  for 
the  Jews  as  that  Prince  who  was  crucified.  .  .  .  Had  it  not 
been  for  Him,  the  Jews  would  have  been  comparatively  un- 
known, or  known  only  as  a  high  Oriental  caste  which  had 
lost  its  country.  Has  not  He  made  their  history  the  most 
famous  history  in  the  world? — Beaconsfield's  Life  of  Lord 
BenticJc. 

D'iSRAELI THE    CONQUERING    CHRIST. 

The  wildest  dreams  of  their  Rabbis  have  been  far  ex- 
ceeded. Has  not  Jesus  conquered  Europe  and  changed  its 
name  to  Christendom  ?  All  countries  that  refuse  the  cross 
wilt,  and  the  time  will  come  when  the  countless  myriads  of 
America  and  Australia  will  find  music  in  the  songs  of  Zion, 
and  solace  in  the  parables  of  Galilee. 

DRYDEN — Christ's    kingdom    not   earthly. 

Your  Savior  came  not  with  a  gaudy  show, 
Nor  was  his  kingdom  of  the  world  below  ; 
The  crown  he  wore  was  of  the  pointed  thorn, 
In  purple  he  was  crucified,  not  born. 


EDWARDS   SEES    CHRIST    IN    NATURE. 

When  we  are  delighted  with  flowery  meadows,  and  gentle 
breezes,  ...  we  may  consider  that  we  see  only  the  emana- 
tions of  the  sweet  benevolence  of  Jesus.  .  .  .  When  we 
behold  the  fragrant  rose  and  lily,  we  see  his  love  and 
purity;  so,  too,  the  green  trees  .  .  .  and  singing  of  birds 
are  the  emanations  of  his  infinite  joy  and  benignity. — Jona- 
than Edwards  (Biog.). 

"  ELIOT    (gEORGE)  " KEMPIS'S     '*  IMITATION." 

This  voice  out  of  far-off"  middle  ages  came  as  the  direct 
communication  of  a  human  soul's  belief  and  experience.  I 
suppose  that  that  is  why  the  small,  old-fashioned  book,  for 


CHRIST.  183 

which  you  need  only  pay  sixpence  at  a  book-stall,  works 
miracles  to  this  day,  turning  bitter  waters  into  sweetness.  .  .  . 
It  was  written  down  by  a  hand  that  waited  for  the  heart's 
prompting ;  it  is  the  chronicle  of  a  solitary,  hidden  anguish, 
struggle,  trust,  and  triumph— not  written  on  velvet  cushions 
to  teach  endurance  to  those  who  are  treading  with  bleeding 
feet  on  the  stones ;  and  so  it  remains  to  all  time,  the  lasting 
record  of  human  needs  and  consolations. — The  Mill  on  the 
Floss. 

EMERSON THE    INFLUENCE    OF    JESUS. 

Man  is  never  quite  without  the  visions  of  the  moral  senti- 
ment. .  .  .  This  thought  dwelt  deepest  in  the  minds  of  men 
in  the  devout  and  contemplative  East.  ...  In  Palestine  it 
reached  its  purest  expression.  .  .  .  The  unique  impression 
of  Jesus  upon  mankind — wd:iose  name  is  not  so  much  written 
as  ploughed  into  the  history  of  this  world — is  proof  of  the 
subtle  virtue  of  this  infusion.  .  .  .  Jesus  belonged  to  the 
race  of  prophets.  He  saw  with  open  eye  the  mystery  of  the 
soul.  .  .  .  One  man  was  true  to  what  is  in  you  and  me.  .  .  . 
He,  as  I  think,  is  the  only  soul  in  history  who  has  appre- 
ciated the  worth  of  a  man.  .  .  .  The  visible  heavens  and 
earth  sympathize  with  Jesus.  ...  In  the  thick  darkness 
there  are  not  wanting  gleams  of  a  better  light — occasional 
examples  of  the  action  of  man  upon  nature  with  his  entire 
force,  with  reason  as  well  as  understanding ;  such  examj^les 
are:  .  .  .  the  history  of  Jesus  Christ,  etc. — Nature,  etc., -p-p.  26, 
64, 106-108. 

EPIPHANIUS    DESCRIBES     CHRIST. 

My  Christ  and  God  was  exceedingly  beautiful  in  counte- 
nance. His  stature  was  fully  developed,  his  height  being  six 
feet.  He  had  auburn  hair,  quite  abundant,  and  flowing 
down  mostly  over  his  whole  person.  His  eyebrows  were 
black  and  not  highly  arched ;  his  eyes  were  brown  and 
bright.  He  had  a  family  likeness,  in  his  fine  eyes,  prominent 
nose,  and  good  color,  to  his  ancestor  David,  who  is  said  to 
have  liad  beautiful  e3^es  and  a  ruddy  complexion.  He  wore 
his  hair  long,  for  a  razor  never  touched  it ;  nor  was  it  cut  by 


1 84  FAITHS  OF  FAMO  US  MEN. 

any  person  except  by  his  mother  in  his  childhood.  His  neck 
inclined  forward  a  little,  so  that  the  posture  of  his  body  was 
not  too  upright  or  stiff.  His  face  was  full,  but  not  quite  so 
round  as  his  mother's;  tinged  with  sufficient  color  to  make 
it  handsome  and  natural;  mild  in  expression, like  the  bland- 
ness  in  the  above  description  of  his  mother,  whose  features 
his  own  strongly  resembled. 

FAIRBAIRN THE  WONDER  OF  THE  WORLD. 

His  words  have  been  the  wonder  of  the  world.  Age  has 
not  dimmed  their  light,  lessened  their  sweetness  or  dimin- 
ished their  force.  Familiarity  has  not  spoiled  their  fresh- 
ness or  their  fragrance  ;  life,  though  it  has  grown  richer  and 
more  varied,  has  not  outgrown  their  wisdom  or  superseded 
by  fulfilling  their  ideals.  Time  and  culture  have  called  into 
the  field  of  thought  the  wealth  of  many  centuries  and  lands, 
but  there  have  come  no  rivals  to  the  words  of  Jesus,  They 
shine  as  peerless  as  ever,  the  sweetest,  calmest,  simplest, 
wisest  words  ever  spoken  by  man  to  men.  So  true  are  they, 
so  mighty  in  their  energy,  so  soft  in  their  strength,  so  reason- 
able, so  fitted  to  make  life  peaceful,  gentle,  happy  and  holy, 
that  men  who  have  wished  not  to  believe  the  Christian 
religion  have  refused  to  part  with  the  truths  and  consolation 
of  Jesus, —  The  City  of  God,  p.  235. 

FARRAR's    life    of    JESUS     CHRIST. 

It  was  but  thirty-three  short  years  of  a  short  lifetime  that 
he  lived  on  earth  ;  it  was  but  for  three  broken  and  troubled 
years  that  he  preached  the  gospel  of  the  kingdom  ;  but  for- 
ever, even  until  all  the  eons  have  been  closed,  and  the  earth 
itself,  with  the  things  that  now  are,  have  passed  away,  shall 
every  one  of  his  true  children  find  peace  and  hope  and  for- 
giveness in  his  name,  and  that  name  shall  be  Immanuel, 
which  is,  being  interpreted,  God  with  us. — Closing  words  of 
book. 

FARRAR — Christ's    miracles.  ^ 

Christ,  surrounded  as  he  was  by  the  "  immense  publicity  " 
of  furious  Jews,  and  haughty  Romans  and  sneering  Greeks, 


CHRIST.  185 

not  only  claimed  them  (miraculous  powers),  but  his  claim 
was  undisputed  by  his  deadliest  enemies.  Neither  the  Phar- 
isees, nor  the  multitudes,  nor  Caiaphas,  nor  Herod,  nor  Cel- 
sus,  nor  Porphyry,  nor  Julian,  dreamed  of  denying  that  he 
had  wrought  deeds  apparently  supernatural. 

FICHTE    TESTIFYING    FOR    JESUS. 

Jesus  did  more  than  all  other  i3hilosophers  in  bringing 
heavenly  morality  into  the  hearts  and  homes  of  common 
men.  ...  To  the  end  of  time,  all  wise  and  intelligent  men 
must  bow  reverently  before  this  Jesus;  .  .  .  and  the  more 
wise,  intelligent  and  noble  they  are,  the  more  humbly  will 
they  recognize  the  exceeding  nobleness  of  this  great  and  glori- 
ous manifestation  of  the  Divine  Life. —  The  Way  toward  the 
Blessed  Life. 

FIELD     (h.     M.) ECCE    HOMO. 

When  the  old  masters,  after  painting  the  Virgin  Mary, 
venture  on  an  ideal  of  the  Lord  himself,  they  are  less  success- 
ful, because  the  subject  is  more  difficult.  They  attempt  to 
portray  the  Divine  Man ;  but  who  can  paint  that  blessed 
countenance,  so  full  of  love  and  sorrow ;  that  brow,  heavy 
with  care ;  that  eye,  so  tender  ?  I  have  seen  hundreds  of 
Ecce  Homos,  but  not  one  that  gave  me  a  new  and  more 
exalted  impression  than  I  obtain  from  the  New  Testament. — 
Letter  concerning  Pictures  and  Palaces^  Rome,  October  18, 
1875. 

FIELD    (h.    M.)    OBER-AMMERGAU. 

Some  may  ask  how  the  sight  affected  me.  Twenty-four 
hours  before,  I  could  not  have  believed  that  I  could  look 
upon  it  without  horror,  but  so  skilfully  had  the  points  of  the 
sacred  drama  been  rendered  thus  far,  that  my  feelings  had 
been  wound  up  to  the  highest  pitch,  and  when  the  curtain 
rose  on  that  last  tremendous  scene,  I  felt  as  never  before, 
under  any  sermon  that  I  ever  heard  preached,  how  solemn 
and  how  awful  was  the  tragedy  of  tlie  death  of  the  Son  of 
God.— Letter  from  Henry  M.  Field,  August  22,  1875. 


I S6  FAITHS  OF  FAMO  US  MEN, 

FISHER CHRIST    NOT    A    FANCY. 

If  the  portrait  which  the  Gospel  writers  present  of  Jesus 
in  his  transcendent  purity  and  goodness — a  portrait  in  which 
Divine  authority  and  power  are  strangely  yet  inseparably 
mingled  with  human  meekness  and  sympathy — does  not 
correspond  to  a  reality  which  they  had  seen  and  known,  then 
who  gave  to  these  unpracticed  authors,  to  these  apostolic. 
witnesses,  destitute  of  artistic  skill,  the  ability  to  produce 
such  a  marvelous  creation  of  fancy  ?  If  this  be  indeed  their 
creation,  let  us  worship  them ! — George  P.  Fisher. 

flavel's  inexhaustible  study. 

Though  something  of  Christ  be  unfolded  in  one  age  and 
something  in  another,  yet  eternity  itself  cannot  unfold  him. 
"  I  see  something,"  said  Luther,  "  which  Augustine  saw  not, 
and  those  that  come  after  me  will  see  that  which  I  see 'not." 
It  is  in  the  studying  of  Christ  as  in  the  planting  of  a  newly- 
discovered  country :  At  first  men  sit  down  by  the  sea-side 
upon  the  skirts  and  borders  of  the  land,  and  there  they 
dwell;  but  by  degrees  they  search  farther  and  farther  into 
the  heart  of  the  country.  Ah,  the  best  are  yet  upon  the 
borders  of  this  vast  continent ! — John  Flavel. 

FOSS VERY    MAN    AND    VERY    GOD. 

Suppose  that  Christ  were  now  to  come  in  at  yonder  door, 
and,  standing  before  us  in  meek  self-evidence — for  we  will 
never  need  to  be  introduced  to  Him — should  ask  as  He  asked 
His  disciples  once,  "  Who  do  men  say  that  I,  the  Son  of 
Man,  am?"  0,  if  I  might  be  your  joyful  spokesman,  I 
would  tell  Him,  "  O,  blessed  Christ,  the  world  has  not  for- 
gotten Thee ;  biographies  of  Thee  are  in  all  libraries."  "  But 
who  do  men  say  that  I  am?"  If  my  tongue  did  not  cling 
to  the  roof  of  my  mouth,  I  would  say,  "  Some  say  that  Thou 
art  a  myth,  a  fancy  portrait,  and  that  a  myth  has  changed 
the  face  of  the  world  !"  And  then  suppose  that  He  should 
demand  of  us,  "  But  who  say  ye  that  I  am  ?"  0,  if  again  I 
might  be  your  happy  spokesman,  on  bended  knees  and  with 


CHRIST.  187 

streaming  eyes  I  would  cry,  '•  Thou  art  Christ,  the  Son  of  the 
living  God,  Thyself  very  man  and  very  God." — Cyrus  D. 
Foss  (Bishop),  General  Conference  Sermon,  INIay  20,  1888,  in 
Metropolitan  Opera  House,  New  York.  The  Daily  Christian 
Advocate,  May  23,  1888. 

franklin's    opinion    of    JESUS. 

As  to  Jesus  of  Nazareth,  my  opinion  of  whom  you  par- 
ticularly desire,  I  think  that  the  system  of  morals  that  he 
taught,  and  his  religion,  as  he  left  them  to  us,  are  the  best 
that  this  world  ever  saw,  or  is  likely  to  see. 

FREMANTLE THE    LIFE    AND    LIGHT    OF    xMEN. 

The  patriarchs  had  faith  in  Christ  before  Christ  came,  and 
by  faith  they  were  saved.  And  if  Christ  is  the  Eternal 
Word,  the  Life  and  Light  of  all  men,  he  may  be  known  by 
faith  apart  from  his  incarnation.  .  .  .  That  social  righteousness 
which  Avas  the  burden  of  the  law  and  the  prophets,  Christ 
came  himself  to  fulfil,  and  he  announced  that  he  was  come 
to  proclaim  the  year  of  jubilee,  to  heal  the  broken-hearted, 
to  release  the  prisoners,  to  give  sight  to  the  blind.  He  set 
about  this  by  his  works  of  beneficence,  and  left  it  to  be  car- 
ried on  by  the  new  social  state — the  society  which  he  founded 
as  the  model  of  a  regenerate  world. — Canon  Fremantle  at 
The  Religious  Parliament. 

FROUDE THE    RELIGION    OF    CHRIST. 

I  believe  that  we  may  .  .  .  find  the  highest  and  purest  re- 
ligion ...  in  the  history  of  him  in  whose  name  we  are  called; 
his  religion — not  the  Christian  religion,  but  the  religion  of 
Christ — the  poor  man's  gospel,  the  message  of  forgiveness,  of 
reconciliation,  of  love  ;  and,  oh,  how  gladly  would  I  spend 
my  life  in  preaching  this.  (James  Anthony  Froude  in  The 
Nemesis  of  Faith  puts  this  into  the  mouth  of  the  Oxford 
student  in  his  story.)  .  .  .  (Again  Froude  wrote :)  He 
(Christ)  came  bringing  with  him  the  knowledge  that  God  is 
a  being  of  infinite  goodness  ;  that  the  service  required  of  man- 


I  8S  FAITHS  OF  FAMO  US  MEN. 

kind  is  not  a  service  of  form  or  ceremony,  but  a  service  of 
obedience. 

GARIBALDI THE  GREAT  DELIVERER. 

I  love  and  venerate  the  religion  of  Christ,  because  Christ 
came  into  the  world  to  deliver  humanity  from  slavery,  for 
which  God  had  not  created  it. 

GAYNOR    (justice) CHRIST's    TRIAL. 

In  1887  I  first  looked  at  Munkacsy's  painting,  "  Christ  be- 
fore Pilate."  .  .  .  No  such  scene  could  have  occurred  in  a 
Roman  court,  for  the  Roman  jurisprudence  was  the  most  sci- 
entific and  august  that  has  ever  existed.  Jesus  was  tried  be- 
fore a  Jewish  court — the  Sanhedrim.  The  judges  were 
seventy-one  in  number,  including  the  High  Priest.  ...  In  a 
trial  for  an  offense  punishable  with  death,  the  requisite  num- 
ber (for  a  "  quorum  ")  was  twenty-three.  ...  A  trial  for  life 
could  only  be  held  during  the  daytime.  The  arrest  of  Jesus 
was  not  at  the  instance  of  any  formal  accusation,  which  was 
a  pre-requisite,  .  .  .  but  brought  about  about  by  a  con- 
'spiracy  of  the  members  of  the  Sanhedrim,  his  Judges  !  .  .  . 
With  the  multitude  (led  by  Judas)  Luke  actually  associates 
members  of  the  Sanhedrim !  .  .  .  They  (the  Gospels)  agree 
that  Jesus  was  formally  tried  during  the  night.  .  .  .  (Conclu- 
sion :)  The  arrest  was  not  legal,  there  being  no  accuser.  .  .  . 
The  trial  was  precipitate  and  not  conducted  fairly.  ...  It  was 
unlawfully  held  in  the  night  time.  .  .  .  It  was  an  unjust  judg- 
ment, given  by  judges  so  prejudiced  against  Jesus  as  to  be  un- 
fit to  try  him.  .  .  .  (As  to  Pilate.)  There  is  no  foundation 
for  saying  that  there  was  a  trial  before  Pilate.  There  was  not 
even  a  witness  examined.  ...  He  did  not  sit  as  Judge  in  the 
case.  ...  He  was  primarily  an  executive,  not  a  judicial  offi- 
cer. .  .  .  Pilate  had  the  power,  like  our  Governor,  to  grant  a 
pardon.  He  also  had  an  additional  responsibility ;  the  judg- 
ment could  not  be  executed  without  his  approval  of  it.  .  .  , 
Pilate  yielded  to  the  Jewish  authorities  and  delivered  him  .  .  . 
to  his  own  soldiers  to  be  put  to  death,  not  in  the  way  of  the 
Jews,  by  stoning,  but  after  the  manner  of  the  Romans,  viz.. 


CHRIST.  189 

by  crucifixion. — Justice  Gaynor,  of  Supreme  Court  of  State 
of  New  York. 

GAYNOR JESUS    AS    PER    MODERN    JEWS. 

Though  the  Jewish  people  have  been  unable  to  recognize 
Jesus  as  the  Christ,  they  have  come  to  fully  realize  that 
through  the  selfish  bigotry  and  intolerance  of  the  so-called 
leading  men  among  them,  the  purest  and  loftiest  character 
whom  their  race  has  ever  produced  was  unjustly  put  to  death. 
Who  has  not  observed  that  hushed  and  mournful  note,  like 
the  soughing  of  the  wind  through  the  pine  tops,  which  this 
feeling  has  caused  to  vibrate  among  them  ?  It  could  not  be 
otherwise  with  a  race  as  finely  strung  as  the  finest  stringed 
instrument,  as  their  literature  shows  them  to  be. — Quoted  in 
The  Catholic  Standard  and  Times,  November  6,  1897. 

GEIKIE SHAKSPERE's    CHRISTOLOGY. 

The  life  of  .  .  .  Christ  must  ever  remain  the  noblest  and 
most  fruitful  study  of  all  men  of  every  age.  There  is  no 
hesitation  among  the  greatest  intellects  of  different  ages  .  .  . 
to  confess  admiration  of  his  character  and  words  as  exhibited 
in  the  Gospels.  .  .  .  We  all  know  how  lowly  a  reverence  is 
paid  to  him  in  passage  after  passage  by  Shakspere,  the  great- 
est intellect  knowai,  in  its  many-sided  splendor.  .  .  .  The 
influence  of  Christ's  life,  his  words,  and  his  death,  have 
from  the  first  been  like  leaven  cast  into  the  mass  of  humanit3\ 
.  .  .  His  life  and  sayings,  alike  unique  among  men,  deserve 
the  reverent  stud}^  of  all. — Geikie's  Life  of  Christ. 

GEORGE — Christ's  all-embracing  truths. 

Political  economy  and  social  science  cannot  teach  any  les- 
sons that  are  not  embraced  in  the  simple  truths  that  were 
taught  to  poor  fishermen  and  Jewish  peasants  by  One  who 
1800  years  ago  was  crucified — the  simple  truths  which, 
beneath  the  warpings  of  selfishness  and  the  distortions  of 
su2)erstition,  seem  to  underlie  every  religion  that  has  ever 
striven  to  formulate  the  spiritual  yearnings  of  man. — Henry 
George. 


1 90  FAITHS  OF  FA3[0  US  MEN. 

GIBBONS CHRIST    AND    CHRISTIANS. 

(Cardinal  Gibbons  at  Religious  Parliament.)  ^Christ  alone 
of  all  religious  founders  had  the  courage  to  say  to  his  dis- 
ciples :  "  Go  teach  all  nations."  ...  Be  not  restrained  by 
national  or  state  lines.  Let  my  Gospel  be  as  free  as  the  air. 
.  .  .  All  mankind  are  the  children  of  my  Father  and  are  my 
brethren.  I  have  died  for  all,  and  embrace  all  in  my  charity. 
Let  the  race  be  your  audience,  and  the  world  be  the  theater 
of  your  labors.  .  .  .  This  recognition  of  the  Fatherhood  of 
God  and  the  Brotherhood  of  Christ  has  inspired  the  Catholic 
Church  in  her  mission  of  love  and  benevolence.  The  various 
Christian  bodies  outside  of  the  Catholic  Church  have  been 
and  are  zealous  promoters  of  these  works  of  Christian  benevo- 
lence. 

gilder's     song    by    a     HEATHEN. 

If  Jesus  Christ  is  a  man, 

And  only  a  man, — I  say 
That  of  all  mankind,  I  will  cleave  to  him, 

And  to  him  I  will  cleave  alway. 

If  Jesus  Christ  is  a  God, 

And  the  only  God, — I  swear 
I  will  follow  hira  through  heaven  and  hell, 

The  earth,  the  sea  and  the  air. 

— R.  Watson  Gilder. 

GLADDEN's    ''who    is    THIS    JESUS?" 

(Condensed.)  Who  is  this  Galilean  peasant  that  looks  into 
the  soul,  and  tells  what  everybody  wanted  to  know  and  none 
could  tell — how  to  live  so  that  life  should  be  beautiful,  bounti- 
ful, glad  and  free  ?  Who  is  this  that  plants  on  the  further 
side  of  twenty  centuries  a  standard  of  social  order,  and  bids 
kings,  lawgivers  and  sages,  with  their  host,  march  on  until 
they  reach  it?  It  is  He  of  whom  it  was  foretold  that  the 
government  should  be  upon  His  shoulder. 

GLADSTONE    WRITES    TO    AN    AMERICAN. 

On  Sunday,  May  22,  1898,  Rev.  Dr.  Tupper,  of  Philadel- 
phia, referring  to  the  life  and  death  of  Gladstone,  said  that 


CHRIST.  191 

the  latter  wrote  a  letter  to  him  in  1893,  in  response  to  a  query 
as  to  his  religious  belief,  in  which  he  said  :  "  All  that  I 
think,  all  that  I  hope,  all  that  I  write,  all  that  I  live  for,  is 
based  upon  the  divinity  of  Jesus  Christ,  the  central  joy  of 
my  poor,  wayward  life." 

GOETHE CHRIST    IN    THE    GOSPELS. 

I  look  upon  all  the  four  Gospels  as  thoroughly  genuine, 
for  there  shines  forth  from  them  the  reflected  splendor  of  a 
sublimity  proceeding  from  Jesus  Christ  of  so  divine  a  kind 
as  only  the  divine  could  ever  have  manifested  upon  earth. 
.  .  .  Tear  out  of  the  New  Testament  faith  in  the  veracity  of 
Christ  as  to  the  supernatural,  and  there  is  not  enough  left  to 
build  faith  upon  in  regard  to  any  other  particular. — Con- 
versation with  Eckermann. 

GORDON    ON   ACCIDENTAL    MIRACLES. 

The  accidental  miracles  of  our  Lord  are  among  the  most 
remarkable — those  that,  as  it  were,  he  spilled  over  by  the 
way.  While  he  was  on  his  way  to  do  one  miracle  he  dropped 
another,  almost  as  if  he  didn't  intend  it.  He  was  going  to 
heal  the  daughter  of  Jairus  when  the  woman  with  the  issue 
of  blood  reached  out  her  hand,  and  touched  the  hem  of  his 
garment  and  was  healed.  When  an  electric  jar  is  filled,  only 
a  touch  will  unload  it. — A.  J.  Gordon. 

GORDON BLACKS    WHO    THINK    THEMSELVES    WHITE. 

There  are  negroes  in  central  Africa  who  never  dreamed 
that  they  were  black  until  they  saw  the  face  of  a  white  man ; 
and  there  are  people  who  never  knew  that  they  were  sinful 
until  they  saw  the  face  of  Jesus  Christ  in  all  its  whiteness  and 
purity. — A.  J.  Gordon,  The  Northfield  Year  Book,  p.  258. 

CANON    gore's    "  LUX     MUNDI  "     (cONDENSED). 

The  Spirit  finds  the  Son  of  Man,  the  Anointed  One,  the 
perfect  realization  of  the  destiny  of  man.  In  Christ  human- 
ity is  perfect.  The  Spirit  anoints  him  ;  in  tlie  power  of  the 
Spirit  he  works  his  miracles  ;  ofi'ers  himself  without  spot  to 


1 9  2  FAITHS  OF  FA3I0  US  MEN. 

God ;  is  raised  from  the  dead.  Christ  is  the  second  Adam. 
Assent  to  the  claims  and  promises  of  Christ  satisfies  spiritual 
needs  in  such  a  way  as  to  produce  the  strongest  kind  of  hu- 
man character.  All  that  is  necessary  for  faith  in  Christ  is  to 
be  found  in  the  moral  dispositions  which  predispose  to  be- 
lief, and  make  intelligible  and  credible  the  thing  to  be 
believed,  coupled  with  such  acceptance  of  the  generally  his- 
torical character  of  the  Gospels  and  of  the  trustworthiness 
of  the  other  Apostolic  documents  as  justifies  the  belief  that 
our  Lord  was  actually  born  of  the  Virgin  Mary ;  was  mani- 
fested as  the  Son  of  God  with  power,  etc. ;  was  crucified  ;  was 
raised  again  the  third  day,  and  was  exalted  to  the  right  hand 
of  the  Father  ;  was  the  Founder  of  the  Church,  and  the 
Source  to  it  of  the  informing  Spirit. — Lux  Mundi,  pp.  267-284. 

GREGG THE    CRIME    OF    CRIMES. 

The  crucifixion  of  Christ  is  the  crime  of  crimes.  There  is 
nothing  blacker  on  the  black  roll  of  human  enormities.  The 
strokes  of  the  crucificial  hammers  ring  throughout  the  uni- 
verse. Eighteen  centuries  have  passed,  yet  everything  is  as 
real  and  vivid  as  though  Calvary  were  but  eighteen  hours 
distant.  God  himself  emphasized  the  enormity  of  the  cruci- 
fixion of  his  Son  by  means  of  the  great  wonders  by  which  he 
marked  the  event  and  proclaimed  that  all  nature  was  in 
sympathetic  agony  with  the  agonizing  Christ.  The  reeling 
earth,  the  rending  rocks,  the  darkened  sun,  the  three  hours 
black  pall — all  this  was  nature,  at  the  bidding  of  God,  acting 
out  its  horror.  The  Hebrews  had  for  centuries  been  hoping, 
dreaming  and  talking  of  a  Messiah.  At  last  their  Messiah 
came.  How  did  they  receive  him  ?  With  yells  of  "  Cru- 
cify !"  At  the  cross  of  Jesus,  which  consummated  their  in- 
iquity, the  story  of  their  nation  ends.  After-history  only 
shows  how  the  wings  of  every  vulture  flap  over  the  corpse 
of  a  nation  that  has  fallen  into  moral  death.  Some  of  those 
who  shared  in  the  scene  of  Christ's  crucifixion,  and  myriads 
of  their  children,  shared  also  in  the  long  horror  of  the  siege 
of  Jerusalem  by  the  Romans — a  siege  which,  for  its  unutter- 
able fearfulness,  stands  unparalleled  in  the  story  of  mankind. 


CHRIST.  193 

They  had  shouted,  "  We  have  no  king  but  Csesar !"  and  they 
had  no  king  but  Citsar.  CjKsar  after  Cresar  outraged  and 
pillaged  them  till  at  last  their  C^sar  slaked  in  the  blood  of 
its  defenders  the  red  ashes  of  their  desecrated  temple.  They 
had  forced  the  Romans  to  crucify  their  Christ,  and  they  them- 
selves were  crucified  in  myriads  outside  their  walls,  till  room 
failed  for  their  crosses,  and  wood  to  make  them  with.  It  is 
estimated  that  over  1,000,000  crosses  were  erected  during  the 
siege  of  Jerusalem.  They  had  preferred  a  murderer  to  their 
Messiah,  and  for  them  there  was  no  Messiah  more,  while  a 
murderer's  dagger  swayed  the  last  councils  of  their  dying 
race.  They  had  accepted  the  guilt  of  blood,  and  the  last 
pages  of  their  history  were  glued  together  with  that  crimson 
stain  ;  and  to  this  day  he  who  walks  around  Jerusalem  sees 
in  its  ever-extending  miles  of  gravestones  and  ever-length- 
ening pavement  of  tombs  a  vivid  emblem  of  that  field  which 
Judas  bought  with  the  price  of  his  iniquity, — anaceldema,  a 
field  of  blood.  Retribution  still  follows  the  nation  of  Christ's 
crucifiers.  The  Jews  are  an  ostracized  race  in  the  midst  of 
humanity  the  world  over.  Carlyle  puts  it  thus  :  "  Honor 
Barabbas  the  robber  and  thou  shalt  sell  old  clothes  through 
the  cities  of  the  world,  shalt  accumulate  sordid  moneys,  with 
a  curse  on  every  coin  of  them,  and  shalt  be  spurned  for  1800 
years." — David  Gregg  (Presbyterian).  See  Interdenominational 
Sermons  in  Old  John  Street  (Methodist  Episcopal)  Church  (New 
York),  pp.  170-173. 

GUIZOT THE    INCARNATION. 

The  opponents  of  the  doctrine  of  the  incarnation  and  of 
the  divinity  of  Christ  disregard  equally  men  and  history — 
the  complex  elements  of  human  nature,  and  the  meaning  of 
the  great  facts  which  mark  the  religious  life  of  the  human 
race.  What  is  man  himself  but  an  incomplete  and  imper- 
fect incarnation  of  God  ? 

HALL    (C.    C.) TRYING    TO    PAINT     DIVINITY. 

None  of  them  approaches  that  ideal  conception  of  His 
countenance  which  is  present  to  my  mind  as  a  devout  be- 

13 


1 94  FAITHS  OF  FA  MO  US  MEN. 

liover  in  His  unique  personality  as  the  God-man.  If  Christ 
were  only  a  man  (a  man  only),  I  see  no  reason  why  the  great 
artists  of  the  centuries  could  not  satisfy  our  noblest  thought 
concerning  His  personal  appearance ;  but  because  of  that 
infinite  element  of  Deity  which  blends  with  His  manhood, 
no  human  hand  has  yet  been  able  to  accomplish  what  I 
must  believe  to  be  an  impossible  task. — Quoted  in  The  Literary 
Digest,  April  15,  1899. 

HALL    (jOHN) JESUS    MORE  THAN    A    TEACHER. 

I  have  wondered  what  those  self-constituted  instructors  of 
the  race  can  have  in  their  minds  when  they  say  that  Christ 
was  the  best  teacher  that  the  world  ever  saw,  and  yet  find 
this  teacher  saying  that  he  is  the  Son  of  God,  the  Head  of 
the  Church,  and  is  from  everlasting  to  everlasting.  If  he  was 
a  perfect  teacher,  why  are  not  these  truths  to  be  accepted  ? 
If  he  was  mistaken,  how  can  he  be  regarded  as  the  best 
teacher  that  the  world  ever  heard  ? — In  Gaston  Church, 
Philadelphia,  January  27,  1898. 

Kegel's  alleged  allegation. 
He  was  the  Being  in  whose  consciousness  the  unity  of  the 
Divine  and  the  human  was  exhibited  for  the  first  time  with 
an  energy  that,  in  the  whole  course  of  his  life  and  character, 
diminished  to  the  very  lowest  possible  degree  all  limitations 
of  this  unity.  In  this  respect  he  stands  alone  and  unequaled 
in  the  world's  history. 

Heine's  belief  as  a  grown-up. 
When  I  got  bigger,  my  child,  I  comprehended  a  great  deal 
more  than  this  (see  Part  I.) ;  and  I  believe  on  .  .  .  the  be- 
loved Son,  who  loved  us,  and  revealed  love  to  us ;  and  for 
his  reward,  as  always  happens,  was  crucified  by  the  people. — 
Heinrich  Heine. 

hepworth's  noted  confession. 
I  feel  that  God  has  given  me  to  Jesus  Christ,  who  will  lead 
me  up  to  the  Father,  and  I  can  stand  by  the  side  of  the  Lord, 
and  he  will  put  his  hand  around  my  waist,  and  walk  with 


CHRIST.  195 

me,  and  will  put  his  arm  through  mine,  and  I  shall  feel  the 
genial  touch  of  God  himself  ...  I  cannot  resist  the  feeling 
— it  has  grown  partly  out  of  the  way  I  read  the  Bible,  and 
partly  out  of  my  own  consciousness — that  Christ's  life  and 
God's  life  are  inextricably  interwoven  and  interlaced. 

HEPWORTH     IS    COMMENTED    ON. 

Mr.  Hep  worth's  sincerity  is  called  in  question  by  many 
(says  Dr.  Luther  T.  Townsend,  p.  330,  in  his  book  *'  God- 
Man  "),  but  we  do  not  see  (he  adds)  how  his  confession 
could  be  stated  more  satisfactorily.  (Again,  p.  33.)  When 
a  late  convert  (Dr.  H.)  gives  .  .  .  expression  (as  "  above  ") 
to  his  Christian  consciousness,  it  must  be  admitted  that  the 
language  (of  the  first  statement)  sounds  much  like  "  irreverent 
rhetoric,"  as  a  reviewer  characterized  it.  But  it  is  far  from 
being  irreverent  in  the  judgment  of  the  great  multitude  of 
those  who  know  Christianity  "  experimentally."  It  is  rather 
the  expression  of  an  emotion  which  is  felt  by  every  true 
believer  in  Christ,  Christendom  through. 

HEPWORTH CHRIST    VERSUS     CREED. 

A  creed  is  truth  frozen  into  glittering  icicles,  but  Christ's 
words  are  a  blazing  fire  on  a  wintry  hearthstone,  which  gives 
new  life  to  the  benumbed  traveler  who  knocks  at  the  door 
and  asks  for  shelter. — Herald  Sermons,  p.  227. 

HERDER    ON    THE    WORLD's    SAVIOR. 

Jesus  must  be  looked  upon  as  the  first  real  fountain  of 
purity,  freedom  and  salvation  to  the  world. 

HILLIS FIRST     BROOKLYN    SERMON    (eXTRACT). 

Though  nearly  three  centuries  have  passed,  Shakspere  has 
had  but  twelve  great  students  of  four  nationalities  who  have 
given  to  us  great  commentaries  upon  those  immortal  dramas. 
No  young  scholar  has  ever  felt  so  interested  in  the  Bard  of 
Stratford  that  he  has  gone  to  some  province  in  Africa  in  order 
to  give  his  beloved  poet  to  the  people,  or  formulated  their 
rude  speech  into  written  language.     Yet  during  this  century 


1 96  FAITHS  OF  FAMO  US  MEN. 

alone  the  intellectual  stimulus  of  Christ's  story  has  been  such 
that  more  than  200  dictionaries  and  grammars,  in  as  many 
dialects  and  languages,  have  been  compiled  for  the  further- 
ance of  Christ's  thoughts  and  the  enrichment  of  men's  lives. — 
N.  D.  Hillis,  The  Neiv  York  Observer,  The  Literary  Digest,  Febru- 
ary 18,  1899. 

HILLIS CHRIST    AS    A    LITERARY    ARTIST. 

In  view  of  His  influence  upon  law,  literature,  letters  and 
life,  it  seems  hard  not  to  believe  in  Christ's  supremacy  in  the 
realm  of  the  intellect.  For  some  reason,  no  author  has  ever 
spoken  of  Christ  as  earth's  supreme  literary  artist.  Men 
have  discussed  His  ideas  of  childhood,  home,  friendship  and 
heaven,  but  they  have  held  themselves  well  away  from  all 
word  as  to  the  marvelous  skill  with  which  He  formulated 
thoughts  so  melodious  that,  though  they  have  been  translated 
twice,  they  still  breathe  the  sound  of  ethereal  music.  Christ's 
thoughts,  injured  by  translators  and  marred  by  copyists, 
seem  like  those  precious  marbles  from  the  hands  of  Phidias, 
the  very  fragments  of  which  are  so  beautiful  as  to  evoke  the 
admiration  of  all  beholders.  Nevertheless,  His  words,  as 
quoted  by  His  four  biographers,  represent  in  form  and 
thought  the  highest  products  of  genius  that  the  literary  art 
has  ever  produced. — Idem,  Ibid. 

HILLIS CHRIST    A    LA    DICKENS,    COLERIDGE,     KEAN. 

Charles  Dickens  was  the  great  master  of  the  pathetic  style, 
yet  when  the  novelist  was  asked  what  was  (is)  the  most 
touching  story  in  literature,  he  answered,  "  The  Story  of  the 
Prodigal  Son."  Coleridge  took  all  knowledge  to  his  province, 
and  his  conversation  sparkled  with  jewels  of  thought.  Yet 
when  asked  for  the  richest  passage  in  literature,  he  answered, 
"  The  Beatitudes."  Edmund  Kean  was  a  great  actor  and 
artist,  but  there  was  (is)  one  passage  so  full  of  tears  that  he 
thought  that  no  man  could  properly  present  it— the  one  be- 
ginning, ''  Come  unto  Me  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest." — Idem,  Ibid. 


199 
CHRIST. 

-  which  it  has  been 

HILLIS    OX     humanity's    HERO.  .1^^;^^  ^.^^j^  g^j^^ 

All  the  greatest  men  of  the  past  generation  sec  sure  foot- 
joined  Christ's  triumphal  procession.  The  waxing  idlnbe- 
Christ  is  the  most  striking  fact  of  our  era.  The  time  seean 
rai^idly  approaching  when  society  will  have  but  one  Hero  and 
King,  at  whose  feet  humanity  will  empty  all  its  songs  and 
flowers,  its  prayers  and  tears. — N.  D.  Hillis,  Chicago  Central 
Church  Sermon  (pamphlet  form) — The  Influence  of  Jesus 
Christ  ill  Civilization. 

HIRSCH    (rabbi)    asks    QUESTIONS. 

(At  Religious  Parliament.;  Were  those  marked  for  glory 
by  the  great  teacher  of  Nazareth  who  wore  the  largest  phy- 
lacteries ?  .  .  .  Did  Jesus  merely  regard  the  temple  as  holy  ? 
(that  is,  the  temple  only.)  .  .  .  Did  not  the  prayer  of  the  great 
Master  of  Nazareth  teach  all  men  and  all  ages  that  prayer 
must  be  the  stirring  of  love  ?  .  .  .  Can  an  unforgiving  heart 
pray  "  forgive  as  we  forgive  "?  Can  one  ask  for  daily  bread 
when  he  refuses  to  break  bread  with  the  hungry? 

HIRSCH  (rabbi) — Christ's  slayers. 

Dr.  Emil  Hirsch,  of  Chicago,  at  Atlanta,  Ga.,  made  a 
strong  plea  in  controversion  of  the  oft-repeated  assertion  that 
the  Jews  were  the  crucifiers  of  Jesus.  Dr.  Hirsch  said  that 
at  the  time  that  Jesus  was  killed,  the  Jews  had  been  deprived 
of  the  right  to  inflict  the  death  penalty.  Furthermore,  cru- 
cifixion was  a  Roman  and  not  a  Hebrew  mode  of  killing. 
Jesus  was  killed  by  the  Romans  (etc.)  .  .  .  The  modern  Jews, 
said  the  lecturer,  claim  Jesus  as  one  of  our  greatest  teachers, 
and  place  him  in  the  front  rank  of  our  propliets. — New  York 
Journal. 

HOWARD    (general    O.    O.)    ANSWERS    QUESTIONS. 

The  Almighty  manifests  himself  especially  to  us  in  the 
person  of  his  Son,  our  Lord.  .  .  .  My  love  for  him  meets  his 
love  for  me.  .  .  .  Through  him — the  Mediator — our  Father's 
arms  are  always  stretched  out  to  welcome  every  child  who 
will  turn  toward  him. —  The  Christian  Herald,  June  14,  1899. 


anr. 


196  FAITU^  I>USMEN. 

alone  the  intelle-  k  back  to  Christ. 

that  more  \y  /Christianity  "  back  to  Christ 

dialectg^  ^  /  heart  whose  pulse  seems  to 

■"  (^  ^  /-day,  that  endless  fountain  of 

/)me  all  true  progress  and  all  civ- 
^s  ,hame.  .  ...  I  go  back  to  that  great 

V  4d  a  sacrifice  for  the  whole  of  hu- 

.e  of  exclusion,  but  of  an  infinite  and 
A  I  thank  God  for  it.     (This  statement 
ai  c.  iment  was  called  out  by  Professor  Wil- 

kinson's  .^  /The  Attitude  of  Christianity  toward  Other 

Religions.) — Jux.      /ard  Howe. 

HOWE    (mRS.     J.     \N.)     versus     PROF.     WILKINSON, 

(We  here  give  the  words  of  Prof.  Wilkinson,  those  of  Mrs. 
Howe,  and  the  press  report  of  the  occurrence.)  Prof.  W.  C. 
Wilkinson — Those  (other)  religions  the  Bible  nowhere  repre- 
sents as  pathetic  and  partly  successful  gropings  after  God. 
They  are  one  and  all  represented  as  gropings  downward,  not 
gropings  upward.  According  to  Christianity  they  hinder, 
they  do  not  help.  The  attitude,  therefore,  of  Christianity 
toward  religions  other  than  itself  is  an  attitude  of  universal, 
absolute,  unappeasable  hostility.  .  .  .  Mrs.  J.  W.  Howe — I 
do  not  agree  with  Prof.  Wilkinson  in  his  remarks  on  the 
attitude  of  Christianity  toward  other  religions,  and  I  can 
never  agree  with  any  j^erson,  no  matter  who,  who  enunciates 
such  principles.  .  .  .  Reporter — She  spoke  but  a  few  moments, 
but  each  word  that  fell  from  her  lips  cut  like  a  knife.  .  .  . 
She  took  the  word  "  Christianity  "  back  to  Christ,  etc.  .  .  . 
Her  words,  few  as  they  were  and  simple,  were  convincing, 
and  the  huge  rafters  and  girders  of  Columbus  Hall  creaked 
under  the  pressure  of  the  storm  of  applause. — See  pp.  841, 
842,  Bibles  and  Beliefs  of  Mankind,  edited  by  Revs.  Towne  and 
Canfield  and  Mr.  Hagar. 

HUGHES  (t.) THE  SERMON  ON  THE  MOUNT. 

Standing  on  the  hillside,  the  young  Galilean  peasant  gives 
forth  the  great  proclamation  which  by  one  effort  lifted  man- 


CHRIST.  199 

kind  on  to  that  new  and  higher  ground  on  which  it  has  been 
painfully  struggling  ever  since,  but  on  the  whole  with  sure 
though  slow  success,  to  plant  itself  and  maintain  sure  foot- 
hold. In  all  history  there  is  no  parallel  to  it.  .  .  .  Unbe- 
lievers have  been  sneering  at  and  ridiculing  it,  and  Christian 
doctors  paring  and  explaining  it  away  ever  since.  But  there 
it  stands,  as  strong  and  fresh  as  ever,  the  calm  declaration 
and  witness  of  what  mankind  is  intended  by  God  to  become 
on  this  earth  of  his. — Thomas  Hughes,  The  Manliness  of  Christy 
pp.  100,  101. 

HUTCHINSON THE    COURAGE    OF    CALVARY. 

Courage,  sheer,  dauntless,  inexhaustible,  was  the  supreme 
glory  of  Calvary.  .  .  .  Rightly  has  the  Church  ever  insisted 
upon  the  supreme  importance  of  the  death  of  Christ.  With- 
out it,  the  profound  simplicity  of  his  moral  precepts,  the 
spotless  purity  of  his  life,  the  sweetness  and  gentleness  of  his 
nature,  would  have  won  the  admiration  and  respect  of  the 
student,  the  philosopher;  but  it  was  the  striking  combina- 
tion of  all  these  graces  with  a  high-souled  courage  which  any 
iron-gloved  fighting-man  might  have  envied,  a  courage  which 
would  not  fight  but  scorned  to  flee,  that  compelled  the  rever- 
ence of  the  world.  Sooner  than  surrender  one  iota  of  his 
convictions,  sooner  than  delay  a  moment  longer  the  pro- 
claiming of  that  reign  of  love,  justice  and  peace  which  was 
literally  a  "  kingdom  of  heaven,"  he  deliberately  dared  and 
unflinchingly  suffered  a  death  of  shame  and  torture.  All 
risk  of  which  might  have  been  completely  avoided  by  ceas- 
ing to  preach,  or  by  an  hour's  midnight  flight  beyond  Jordan. 
But  from  his  fearless  sensitive  soul  this  cup  could  not  pass 
in  any  such  fashion.  And  to  the  spotless  courage  of  his  love 
the  whole  world  bows  in  reverence,  and  shall  bow  as  long  as 
humanity  endures. — W.  Hutchinson,  The  Gospel  According  to 
Darwin^  pp.  141,  142. 

HUXLEY    SEES    CHRIST'S     HAND     IN    HISTORY. 

Whoso  calls  to  mind  what  I  might  venture  to  term  the 
bright  side  of  Christianity — that  ideal  of  manhood  with  its 


200  FAITHS  OF  FAMO  US  MEN. 

strength  and  its  patience,  its  justice  and  its  pity  for  human 
frailty,  its  helpfuhiess  to  the  extremity  of  self-sacrifice,  its 
ethical  purity  and  nobility,  which  apostles  have  pictured,  in 
which  armies  of  martyrs  have  placed  their  unshakable  faith, 
and  whence  obscure  men  and  women  like  Catherine  of  Sienna 
and  John  Knox  have  derived  the  courage  to  rebuke  popes 
and  kings — is  not  likely  to  underrate  the  importance  of  the 
Christian  Faith  as  a  factor  in  human  history. — Thomas  Hux- 
ley replying  to  Frederick  Harrison's  article  in  The  Fortnightly 
Review^  January,  1889.  See  Pamphlet  Christianity  and  Agnos- 
ticism, p.  27. 

HYDE DIVINE    FLESH    AND    BLOOD. 

To  deny  divinity  to  Christ  is  to  relegate  all  divinity  what- 
soever to  the  far-off  shadowy  realms  of  metaphysical  inquiry. 
If  the  flesh  and  blood  of  the  man  whose  meat  and  drink  it 
was  to  do  the  will  of  God  be  not  divine,  then  the  days  of 
faith  in  a  living  God  are  numbered,  and  the  feet  of  the 
agnostic  are  at  the  door  to  carry  out  the  corpse.  The  modern 
argument  for  the  divinity  of  Christ  is  very  simple  :  Love  is 
God.  Christ  is  our  highest  and  completest  historic  expres- 
sion of  love.  Therefore  Christ  is  the  Son  of  God,  our  inter- 
pretation of  the  Divine,  our  vision  of  the  Father. — W.  D. 
Hyde,  President  Bowdoin  College,  on  "  The  Reorganization 
of  the  Faith  "  in  The  New  (Chicago)  World,  April,  1899. 

INGERSOLL's    tribute  to  the  CRUCIFIED. 

For  the  man  Christ  who  loved  his  fellow-men  and  believed 
in  an  Infinite  Father  who  would  shield  the  innocent  and 
protect  the  just;  for  the  martyr  who  expected  to  be  rescued 
from  the  cruel  cross,  and  who  at  last,  finding  that  his  hope  was 
dust,  cried  out  in  the  gathering  gloom,  "  My  God,  my  God, 
why  hast  thou  forsaken  me?" — for  that  great  and  suffering 
man  I  have  the  highest  admiration  and  respect.  They 
crucified  a  kind  and  perfectly  innocent  man.  In  all  ages 
some  brave  lover  of  right  heroically  faces  the  ignorant  fury 
of  superstition  for  the  sake  of  man  and  truth.     Socrates  was 


CHRIST.  201 

poisoned,  Christ  was  crucified.  Christ  was  the  reformer  of 
his  day,  and  his  life  was  destroyed  by  hypocrites.  Had  I 
lived  in  his  day,  I  would  have  been  his  friend  ;  and  should 
he  ever  come  again  while  I  am  here,  he  will  find  no  better 
friend  than  I  will  be.  His  life  is  worth  its  example — its 
moral  force,  its  heroism  of  benevolence.  For  that  name  I 
have  infinite  respect  and  love.  To  that  great  and  serene  man 
I  gladly  pay  the  homage  of  my  admiration  and  my  tears. 
.  .  .  The  place  where  man  has  died  for  man  is  holy  ground. 

IREN^US  RECOLLECTS  IMPORTANT  EVENTS. 

(Letter)  To  Florinus.  I  saw  thee  when  I  was  a  boy  in 
Lower  Asia  with  Polycarp.  ...  I  recall  the  place  where 
Polycarp  sat  and  discoursed  ;  .  .  .  his  intercourse  with  John, 
as  he  told  it,  and  with  those  who  had  seen  the  Lord ;  and 
what  he  had  learned  from  them  about  the  Lord,  his  miracles 
and  doctrines.  These  things  Polycarp  told  ...  as  he  had 
them  from  eye-witnesses,  and  I  heard  them  and  noted  them 
down  in  my  heart. 

JACOBI    VERSUS    THE    MYTHICAL    THEORY. 

0  myth  !  0,  how  far  exalted  above  all  human  mythology 
is  this  representation  of  Christ !  He  who  could  create  such 
fiction  is  able  also  to  create  worlds,  call  spirits  into  being, 
inspire  life  and  the  highest  blessedness  by  the  simple  power 
of  his  breath.  The  facts  are  conclusive  that  one  has  here  not 
myth  but  overwhelming  reality  and  truth. 

JEFFERSON    (tHOMAS) THE    MASTER    WORKMAN. 

(Thomas  Jefi'erson's  letter  to  Dr.  Priestley,  dated  Wash- 
ington, April  9,  1803.)  To  do  him  (Jesus)  justice,  it  would 
be  necessary  to  note  the  disadvantage  that  his  doctrines  have 
to  encounter,  not  having  been  committed  to  WTiting  by  him- 
self, but  by  the  most  unlettered  of  men,  by  memory,  long 
after  they  had  heard  them  from  him,  when  much  was  for- 
gotten, much  misunderstood,  and  presented  in  very  paradoxi- 
cal shapes.  Yet  such  arc  the  fragments  remaining  as  to 
show  a  master  workman,  and  that  his  system  of  morality 


202  FAITHS  OF  FAiVOUS  MEN. 

was  (is)  the  most  benevolent  and  sublime,  probably,  that  has 
ever  been  taught,  and  more  perfect  than  those  of  any  of  the 
ancient  philosophers.  (Farther  along  in  his  letter  he  refers 
to  Jesus  as)  the  most  innocent,  .  .  .  benevolent,  .  .  .  elo- 
quent and  sublime  character  that  has  ever  been  exhibited 
to  man. 

JOHNSON    (h.) WHO    IS    THIS    CHRIST? 

(Herrick  Johnson  in  Christianity's  Challenge,  pp.  65,  84, 
103.)  Who  is  this  Christ,  founding  Christianity  and  per- 
meating it  with  a  personal  force  that  has  augmented  with 
the  passage  of  the  centuries,  swaying  men's  minds  and  hearts 
to-day  over  all  the  world  with  incomparable  supremacy? 
.  .  .  There  is  no  middle  ground.  Christ  was  either  the 
grandest,  guiltiest  of  impostors,  by  a  marvelous  and  most 
subtle  refinement  of  wickedness,  or  he  was  God  "  manifest 
in  the  flesh."  .  .  .  Fulsome  laudation  of  the  character  and 
life  of  Jesus  will  not  answer.  Yielding  him  admiration  and 
tears  will  not  do. 

JOHNSON    (h.) THE    MIRACLE    OF    THE    AGES. 

Could  he  have  stood  at  the  head  of  the  world  for  eighteen 
hundred  years,  and  yet  be  nothing  more  than  the  son  of 
Joseph  and  Mary  ?  .  .  .  Surely  the  miracle  of  the  ages  is 
this, — that  such  a  Being  is  in  the  Gospel  record ;  one  who, 
ever  since  that  record  was  written,  has  been  directing  the 
world's  life,  shaping  the  world's  history,  commanding  the 
world's  thought,  subduing  the  world's  kingdoms,  overthrow- 
ing the  world's  idolatries.  .  .  .  Take  Christ  out  of  the  Gospel 
and  you  take  the  heart  out.  .  .  .  This  very  hour  millions 
would  die  for  him.  .  .  .  He  is  the  one  spotless  soul  in  the 
successive  millions  of  the  race,  the  one  divine  flower  in  the 
garden  of  God. — Ibid.,  pp.  64,  65  fF.,  76,  81. 

JOHNSON    (h.) CHRIST    VERSUS    KRISHNU. 

It  has  recently  been  affirmed  that  Krishnu  is  "  a  savior 
almost  exactly  like  ours,  and  six  hundred  years  older." 
(Answer.)   First.  Modern  scholarship   places  the  origin  of 


CHRIST.  203 

these  fictions  of  Krishnu,  that  bear  any  resemblance  to  Christ, 
far  within  the  Christian  era.  Second.  Krishnu  is  a  moral 
monster ;  while  many  teachings  ascribed  to  him  have  a  high 
morality,  he  is  represented  as  sporting  in  lustful  license. 
The  worst  scenes  of  his  life  are  not  fit  to  be  told  ;  lie  is  re- 
sponsible for  some  of  the  most  licentious  Hindoo  feasts. — 
Ihld,  p.  82. 

JONES    (sAm) THE    BIOGRAPHIES    OF    CHRIST. 

In  the  last  thirty-five  years  there  have  been  more  biogra- 
phies of  Christ  written  than  in  all  previous  ages.  The  lead- 
ing minds  are  discussing  and  writing  upon  this  great  person. 
Who  is  Christ  ?  He  is  my  brother.  He  is  the  Maker  (etc.) 
of  this  universe. — Good  News. 

JOSEPHUS'S    TESTIMONY    TO    JESUS. 

Now  there  was  about  this  time  Jesus,  a  wise  man,  if  it  be 
lawful  to  call  him  a  man, — for  he  was  a  doer  of  wonderful 
works,  a  teacher  of  such  men  as  receive  truth  with  pleasure. 
He  drew  over  to  him  both  many  of  the  Jews  and  many  of 
the  Gentiles.  He  was  [the]  Christr^ind  when  Pilate  at  the 
suggestion  of  the  principal  men  among  us  had  condemned 
him  to  the  cross  [A.D.  33,  April  3d],  those  that  loved  him 
at  the  first  did  not  forsake  him  ;  for  he  appeared  to  them 
alive  again  the  third  day  [April  5th],  as  the  divine  prophets 
had  foretold  these  and  ten  thousand  other  things  concerning 
him.  And  the  tribe  of  Christians,  so  named  from  him,  are 
not  extinct  to  this  day.  About  the  same  time  another  sad 
calamity,  etc.  .  .  .  (Whiston's  Trans.,  bk.  20,  ch.  3)  .  .  . 
So  he  (Albinus)  assembled  the  Sanhedrim  of  Judges,  and 
brought  before  them  the  brother  of  Jesus  who  was  called 
Christ,  etc.  .  .  .  (bk.  20,  ch.  9)  .  .  .  These  miseries  (see  text) 
befel  the  Jews  by  way  of  revenge  for  James  the  Just,  who 
was  the  brother  of  Jesus  that  was  called  Christ.  (As  to  genu- 
ineness, see  seq.) 

JOSEPHUS    PER    CHURCH     FATHERS. 

Justyn  Martyr  (A.D.  147)  refers  to  it  (to  Josephus's  testi- 
mony).— Lambert's    Tactics  of  Infidels,   p.    34.  .  .  .  (Origen 


204  FAITHS  OF  FAMOUS  MEN. 

says)  Josephns,  although  he  did  not  believe  in  Jesus  as 
Christ,  says,  "  These  miseries  befel  the  Jews  by  way  of  (etc., 
as  quoted)." — Contra  Celsimi,  bk.  1,  p.  35.  .  .  .  Eusebius  refers 
to  it  twice. — Lacy,  a  disciple  of  Ingersoll.  .  .  .  Eusebius 
was  the  first  to  quote  the  passage,  but  not  the  first  to  refer 
to  it. — Lambert,  Tactics,  etc.,  p.  334.  .  .  .  (Ambrose  says)  If 
the  Jews  do  not  believe  us,  let  them  believe  their  own  writers. 
Josephus  hatli  this  (the  passage  quoted).  ...  He  was  not 
a  believer,  but  this  adds  more  weight  to  his  testimony. 

JOSEPHUS    PER    WHISTON    AND    OTHERS. 

(As  to  the  same  style  running  through  all  these  testimonies.) 
This  is  denied  by  nobody  as  to  the  other  (testimony)  con- 
cerning John  the  Baptist  and  James  the  Just,  and  is  now 
become  equally  undeniable  as  to  that  concerning  Christ. — 
Whiston,  Translator  of  Josephus.  .  .  .  (Renan,  though  opin- 
ing that  the  words  "  He  was  the  Christ "  have  been  interpo- 
lated, says)  I  believe  the  passage  on  Jesus  to  be  authentic.  .  .  . 
(Schaff  says — The  Person  of  Christ,  p,  191)  This  testimony  of 
the  Jewish  priest  and  historian  is  found  in  all  known  copies 
of  his  works. 

JOSEPHUS    PER    FATHER  LAMBERT. 

Josephus,  though  a  Jew,  wrote  his  histories  in  Greek,  not 
Hebrew.  It  is  improbable  that,  in  writing  a  history  of  the 
Jews  to  A.D.  65,  he  should  ignore  Christ,  when  his  contem- 
poraries, Suetonius,  Tacitus  and  Pliny  the  younger  mention 
him.  He  wrote  for  the  use  of  Greeks  and  Romans.  .  .  .  Hence, 
in  alluding  to  a  person  who  bore  a  name  common  to  several 
others,  what  would  be  more  natural  than  to  distinguish  him 
from  them  by  the  title  "  Christ "  by  which  he  was  known  ?  .  .  . 
The  majority  of  learned  men  who  have  written  on  this  sub- 
ject recognize  the  passage  as  genuine. —  Tactics  of  Infidels, 
chs.  35,  37. 

JUSTIN    MARTYR CHRISTIANITY'S    SPREAD. 

'  There  is  not  a  race  of  men,  barbarian  or  Greek,  nay,  of 
those  who  live  in  wagons,  or  who  are  nomads,  or  shepherds 


CHRIST.  205 

in  tents,  among  whom  prayers  are  not  offered  to  the  Father 
and  Maker  of  the  universe,  through  the  name  of  the  cruci- 
fied Jesus. 

KANT — Christ's  name  and  his  own. 

One  of  those  names,  before  which  the  heavens  bow,  is 
sacred ;  while  the  other  is  only  that  of  a  poor  scholar  en- 
deavoring to  explain  to  the  best  of  his  abilities  the  teachings 
of  his  Master. — Conversation  of  Emmanuel  Kant. 

KELLOGG CHRIST  NOT  AN  EVOLUTION. 

To  imagine  Christ  a  product  of  the  environment  in  Pales- 
tine in  the  first  Christian  century  is  extravagant  folly.  More- 
over, his  appearance  w\as  far  too  soon  for  the  theory.  For, 
w4th  all  the  boast  that  is  made  of  human  progress,  the  race 
shows  no  signs  of  having  approached  the  possible  evolution 
of  a  Christ.  An  immeasurable  distance  still  separates  the 
man  of  Nazareth  from  all  other  men.  How  incredible,  then, 
on  the  assumption  of  a  naturalistic  evolution,  that  there 
should  have  been  this  Being  so  far  back  in  history !  The 
only  place  for  an  evolved  Christ — if  we  may  be  pardoned 
such  a  supposition — would  not  be  in  the  first  century,  nor 
yet  in  the  nineteenth,  but  in  a  future,  as  yet  incalculably 
distant.— S.  H.  Kellogg.     (Condensed.) 

KESHUB    CHUNDER    SEN THE    LEAVEN. 

Christ  exists  throughout  Christendom  like  an  all-pervad- 
ing leaven,  mysteriously  and  imperceptibly  leavening  the 
bias  of  millions  of  men  and  w^omen.  .  .  .  Christ,  not  the 
British  government,  rules  India.  We  breathe,  think,  feel, 
and  move  in  a  Christian  atmosphere. — See  Mozoomdar's 
TJie  Oriental  Christ. 

KOHLER     (rabbi)    TO     rillLADELPHIA     "JEWESSES." 

Those  strange  and  beautiful  tales  about  the  things  that 
happened  around  the  Lake  of  Galilee  show  that  there  was 
some  spiritual  daybreak  in  that  dark  corner,  of  which  official 
Judaism  had  not  taken  sufficient  cognizance,  that  a  move- 


2o6  FAITHS  OF  FAMOUS  MEN. 

ment  was  inaugurated  then  which  did  not  receive  its  impulse 
or  its  sanctions  from  the  reguLar  authorities  or  schools.  .  .  . 
It  is,  therefore,  one  of  the  most  interesting  historical  and 
psychological  studies  of  Judaism  to  follow  this  movement 
through  all  its  phases  from  the  moment  that  the  cry  of  "  the 
Kingdom  of  Heaven  "  was  heard  on  the  shore  of  the  Jordan 
among  the  humble  Baptists  until  the  fishermen  of  Galilee 
carried  the  good  tidings  or  good  spell — gospel — as  the  watch- 
word of  the  new  faith  triumphantly  out  into  the  wide  world. 

KOHLER     (rabbi) JESUS    AND    JUDAISM. 

It  is  preposterous  to  imagine  that  the  Jews,  praying  day 
after  da}^  in  their  synagogues  for  the  coming  of  the  Kingdom 
of  Heaven  and  the  Deliverer  from  the  yoke  of  Rome,  should 
have  hated  and  persecuted  Jesus,  who,  of  all  the  teachers  of 
good  tidings,  was  the  most  tender-hearted  and  meekest.  .  .  . 
Every  word  uttered  by  him  has  the  ring  of  Jewish  sentiment 
and  betrays  the  originality  of  a  religious  genius.  .  .  .  We 
cannot  close  our  eyes  to  the  one  great  fact  that  this  man 
Jesus  must  have  made  a  wonderful  impression  upon  his 
hearers,  by  the  thousand  and  one  sweet  and  beautiful  things 
that  He  said.  .  .  .  His  greatness  belonged  to  no  school.  He 
was  a  man  of  the  people.  The  Essene  ideal  of  love  and 
brotherly  kindness  took  new  form  in  Him. 

KOHLER    (rabbi) THE    GOSPEL    OF    JESUS. 

He  felt  that  divine  power  of  pity  which  cares  not  for  the 
pollution  of  sinners,  if  only  the  sins  can  be  wiped  out  by  the 
tears  of  penitence.  He  had,  unlike  any  other  teacher  or 
prophet,  a  message,  a  gospel  of  heavenly  redemption  for  the 
despised,  the  illiterate,  the  forsaken,  and  they  crowned  him 
with  the  diadem  of  the  Messiah.  .  .  .  His  wondrous  powers 
of  healing  also  show  Him  to  have  been  a  discij)le  of  the 
Essenes.  The  Holy  Spirit  which  played  so  prominent  a  role 
in  the  life  of  the  Essenes  works  miracles  through  Him,  carries 
Him  through  the  air,  and  opens  the  prison  door  for  His  dis- 
ciples.— Lecture  reported  in  The  Jewish  Expone7it,  Philadel- 
phia, December  16,  1898. 


CHRIST.  207 

LAMEXNAIS A    SUPERHUMAN    PERSON. 

When  I  come  to  consider  his  life,  his  works,  his  teachings, 
the  marvelous  mingling  in  him  of  grandeur  and  simplicity, 
of  sweetness  and  force,  that  incomprehensible  perfection 
which  never  for  a  moment  fails,  .  .  .  when  I  contemplate 
this  marvel  which  the  world  has  seen  only  once,  and  which 
has  renewed  the  world,  I  do  not  ask  myself  if  Christ  was 
Divine;  I  should  be  rather  tempted  to  ask  myself  if  he  were 
human. — Essai  sur  V Indifference,  torn.  IV.,  p.  449. — H.  F.  R. 
de  Lamennais. 

LANIER GETHSEMANE    AND    CALVARY. 

Into  the  woods  my  Master  went, 

Clean  forspent,  forspent. 

Into  the  woods  my  Master  came, 

Forspent  with  love  and  shame. 

But  the  olives  were  not  blind  to  Him, 

The  little  gray  leaves  were  kind  to  Him  • 

The  thorn-tree  had  a  mind  to  Him 

When  into  the  Avoods  he  came. 

Out  of  the  woods  my  Master  went. 

And  He  was  well  content. 

Out  of  the  woods  my  Master  came, 

Content  with  death  and  shame. 

When  Death  and  Shame  would  woo  Him  last, 

From  under  the  trees  they  drew  Him  last  ; 

'Twas  on  a  tree  they  slew  Him — last 

When  out  of  the  woods  He  came. 

-Sidney  Lanier. 

LECKY mankind's    REGENERATOR. 

It  was  reserved  for  Christianity  to  present  to  the  world  an 
ideal  character  which  through  all  the  changes  of  eighteen 
centuries  has  inspired  the  hearts  of  men  with  an  impassioned 
love ;  has  shown  itself  capable  of  acting  on  all  ages,  nations, 
temperaments  and  conditions ;  has  been  not  only  the  highest 
pattern  of  virtue,  but  the  strongest  incentive  to  its  practice. 
.  .  .  The  simple  record  of  these  three  short  years  of  active 
life  has  done  more  to  regenerate  and  soften  mankind  than 
all  the  disquisitions  of  philosophers  and  all  the  exhortations 


208  FAITHS  OF  FAMOUS  MEN. 

of  moralists.  This  has  been  the  well-spring  of  whatever  is 
best  and  purest  in  the  Christian  life. — History  of  European 
Morals. 

LESSING CHRIST    AND    IMMORTALITY. 

Christ  became  the  first  reliable  .  .  .  teacher  of  the  immor- 
tality of  the  soul.  Reliable  because  of  the  prophecies  which 
seemed  fulfilled  in  him ;  reliable  because  of  the  miracles 
which  he  wrought ;  reliable  because  of  his  own  reviving  after 
death,  by  which  he  sealed  his  doctrine. 

LUCIAN's    words    A.D.     165    OR    THEREABOUT. 

The  Christians  are  still  worshiping  that  great  man  who 
was  crucified  in  Palestine. — De  Morte  Peregrini,  c.  11. 

LUTHARDT CHRIST's    HEAD    AND    HEART. 

The  image  of  Jesus  is  the  image  of  the  highest  and  purest 
harmony  both  of  his  natural  and  his  moral  being.  With  all 
other  men  there  is  some  discrepancy  in  the  inner  life.  The 
two  poles  of  intellectual  life,  knowledge  and  feeling,  head 
and  heart,  the  two  powers  of  the  moral  life, — in  whom  are 
they  fully  agreed  ?  But  as  to  Jesus,  we  all  have  the  lively 
impression :  here  reigns  perfect  harmony  of  the  inner  spiritual 
life.  His  soul  is  at  absolute  peace.  .  .  .  He  is  all  love,  all 
heart,  all  feeling ;  and  yet  on  the  other  hand,  all  intellect, 
all  clearness,  all  majesty.  .  .  .  Sublime  harmony ! — Apolo- 
getische,  etc.,  p.  204. 

LUTHARDT THE    PASSING    OF    STRAUSS    AND    RENAN. 

What  a  stir  D.  F.  Strauss  made  in  his  day !  All  who  under- 
stand the  matter  now  have  abandoned  the  theory  that  the 
life  of  Jesus  consists  of  myths.  How  many  in  Germany, 
even  in  scientific  circles,  compromised  themselves  by  their 
attitude  toward  Kenan's  "  Life  of  Jesus  "!  Who  ever  speaks 
seriously  of  this  French  romance  now  ? 

MACDONALD THE    CORE    OF    CHRISTIANITY. 

No  worst  thing  ever  done  in  the  name  of  Christianity,  no 
vilest  corruption  of  the  church,  can  destroy  the  eternal  fact 


CHRIST.  209 

that  the  core  of  it  is  the  heart  of  Jcsns.  Branches  innumer- 
able may  l)e  loi)ped  off  and  cast  into  the  fire,  yet  the  word  "  I 
am  the  vine  "  remaineth. — George  MacDonald. 

MARKHAM CHRIST    AS    A    FATHER. 

I  believe  that  Jesus  of  Nazareth  is  tlie  Father,  the  Savior 
of  the  human  race.  In  His  principles  of  justice,  in  His 
principles  of  brotherhood,  we  find  the  solution  of  these  ques- 
tions (the  question  as  to  "  The  Man  with  the  Hoe,"  etc.). 

MARTINEAU THE    REVEALER    OF    GOD. 

Not  more  clearly  does  the  worship  of  a  saintly  soul  breath- 
ing through  its  windows  opened  to  the  midnight  betray  the 
secrets  of  its  affections  than  the  mind  of  Jesus  reveals  the 
perfect  thought  and  inmost  love  of  the  All-Ruling  God. 
Were  he  the  onl}^  born — the  solitary  self  revelation — of  the 
creative  Spirit,  he  could  not  more  purely  open  the  mind  of 
heaven  ;  being  the  very  Logos — the  apprehensive  Nature  of 
God — which,  long  unuttered  to  the  world  and  abiding  in  the 
beginning  with  Him,  has  now  come  forth  and  dwelt  among 
us,  full  of  grace  and  truth. 

m'cOSH LAST    OF    LEGENDARY    THEORY. 

The  wisest  opponents  of  Christianity  have  abandoned  the 
legendary  hypothesis  as  one  utterly  inapplicable  to  such  con- 
nected discourses  as  the  parables  of  our  Lord.  ...  It  could 
not  have  entered  into  the  heart  of  any  man  to  conceive  a  life 
and  a  morality  like  that  of  Jesus ;  to  picture  one  of  so  pure 
an  aim,  and  to  put  into  his  mouth  the  Sermon  on  the 
Mount,  or  the  parable  of  the  prodigal  son.  .  .  .  Whence  this 
conception  of  Jesus,  of  his  work,  his  character,  his  aims? 
The  Jewish  mind,  so  narrow  and  sectarian,  was  utterly  in- 
capable of  such  enlargement.  .  .  .  There  is  nothing  parallel  to 
this  in  the  history  of  the  world.  .  .  .  The  great  body  of  skep- 
tics have  resorted  to  more  ingenious  and  plausible  suppo- 
sitions.— Christianity  and  Positivism,  pp.  308,  310,  313. 

14 


2 1 0  FAITHS  OF  FA  MO  US  MEN. 

m'kinley's  creed  in  a  nutshell. 

Executive  Mansion. 

Washington,  May  25,  1899. 

]\Iy  belief  embraces  the  Divinity  of  Christ  and  a  recog- 
nition of  Christianity  as  the  mightiest  factor  in  the  workl's 
civilization.  William  McKinley. 

—In  The  Christian  Herald,  June  14,  1899. 

m'lane — the  light  of  the  cross. 

Eighteen  hundred  and  fifty  years  ago  a  cross  was  raised 
upon  Mount  Calvary.  Upon  that  cross,  between  two  male- 
factors, in  the  presence  of  angry  Jews  and  scoffing  Gentiles, 
Jesus  of  Nazareth  was  crucified.  Other  crosses  have  been 
raised,  other  victims  have  been  crucified,  and  men  have 
turned  their  backs  upon  them,  and  they  have  been  forgotten ; 
but  for  eighteen  centuries  the  eyes  of  men  have  been  drawn 
to  that  cross,  and  fastened  upon  the  crucified.  Other  crosses 
have  cast  a  narrow  and  transient  shadow ;  that  cross  has 
cast  a  broadening  and  permanent  path  of  light. — W.  W. 
McLane. 

m'neill — Christ's  complimenters. 

A  French  officer  whose  ship  had  been  taken  by  Nelson  was 
brought  on  board  Nelson's  vessel,  and  he  walked  up  to  the 
great  admiral  and  gave  him  his  hand.  "  No,"  said  Nelson, 
"  your  sword,  first,  please."  That  is  the  Gospel.  Many  peo- 
ple would  take  Christ's  hand  and  say  that  he  is  a  noble 
character.  Give  up  your  rebellious  will  first;  admit  your 
guilt;  then  Christ  will  take  your  hand  and  never  let  go. — 
John  McNeill,  The  Northfield  Year  Book,  p.  294. 

MILL CHRIST    THE    DIVINE    STANDARD. 

The  most  valuable  part  of  the  effect  on  the  character  which 
Christianity  has  produced  by  holding  uj),  in  a  divine  person, 
a  standard  of  excellence  and  a  model  of  imitation,  is  avail- 
able even  to  the  absolute  unbeliever,  .  .  .  and  can  never  more 
be  lost  to  humanity.  .  .  .  Whatever  else  may  be  taken  away 
from  us  by  a  rational  criticism,  Christ  is  still  left.  ...  It  is  of 


CHRIST.  211 

no  use  to  say  that  Christ,  as  exhibited  to  us  in  the  gospels,  is 
not  historical.  .  .  .  Who  among  his  disciples  or  among  their 
proselytes  Avas  capable  of  inventing  the  sayings  ascribed  to 
Jesus,  or  of  imagining  the  life  and  character  revealed  in  the 
gospels  ?  Certainly  not  the  fishermen  of  Galilee  ! — John 
Stuart  UiW. 

MILL humanity's    REPRESENTATIVE. 

About  the  life  and  sayings  of  Jesus  there  is  a  stamp  of  per- 
sonal originality  combined  with  profundity  of  insight  which 
must  place  the  prophet  of  Nazareth,  even  in  the  estimation 
of  those  who  have  no  belief  in  his  inspiration,  in  the  very 
first  rank  of  those  men  of  sublime  genius  of  whom  our  spe- 
cies can  boast.  When  this  pre-eminent  genius  is  combined 
with  the  qualities  of  probably  the  greatest  moral  reformer, 
and  martyr  to  that  mission,  who  ever  existed  upon  earth,  re- 
ligion cannot  be  said  to  have  made  a  bad  choice  in  pitching 
on  this  man  as  the  ideal  representative  and  guide  of  human- 
ity ;  nor  even  now  would  it  be  easy,  even  for  an  unbeliever, 
to  find  a  better  translation  of  the  rule  of  virtue  from  the  ab- 
stract into  the  concrete  than  to  endeavor  so  to  live  that  Christ 
would  approve  of  our  life. — John  Stuart  Mill,  Essays  on  Re- 
ligion. 

MILLER    (H.) CHRIST    A    CAUCASIAN. 

It  has  been  said  that  that  traditionary  time-honored  form, 
which  we  at  once  recognize  in  the  pictures  of  the  old-time 
masters  as  that  of  the  Savior  of  mankind,  he  in  reality  bore 
when  he  walked  this  earth  in  the  flesh.  ...  If  such  was  the 
form  which  the  adorable  Redeemer  assumed,  .  .  .  the  second 
Adam,  like  the  first,  exemplified  .  .  .  the  perfect  type  of  Cau- 
casian man. — Hugh  Miller,  Testimony  of  the  Rocks,  p.  229. 

MILTON THE    FATHER'S    LIKENESS. 

Begotton  Son,  divine  iSiinilitiule, 
In  whose  conspicuous  countenance,  witliout  cloud 
'         Made  visible,  the  Almighty  Father  shines, 
Whom  else  no  creature  can  behold  ! 
Transfused,  on  thee  His  ample  spirit  rests. 


2 1 2  FAITHS  OF  FAMO  US  MEN. 

MONTGOMERY KEEP    SILENCE    BEFORE    HIM 

O,  who  shall  paint  him  ?     Let  the  sweetest  tone 
That  ever  trembled  on  the  harps  of  heaven 
Be  discord  ;  let  the  chanting  seraphim 
Whose  anthem  is  Eternity  be  dumb  ; 
For  praise  and  wonder,  adoration,  all 
Melt  into  muteness  ere  they  soar  to  thee, 
Thou  sole  perfection  !  Theme  of  countless  worlds  ! 

MOZOOMDAr's    ORIENTAL    CHRIST. 

In  the  midst  of  these  crumbling  systems  of  Hindu  error 
and  superstition,  in  the  midst  of  this  self-righteous  dogmatism 
and  acrimonious  controversy,  in  the  midst  of  these  cold  sj^ec- 
tral  shadows  of  transition,  secularism  and  agnostic  doubt,  to 
me  Christ  has  been  like  the  meat  and  drink  of  my  soul.  His 
influences  have  woven  round  me  for  the  last  twenty  years  or 
more,  and,  outside  the  fold  of  Christianity  as  I  am,  have 
formed  a  new  fold  (Brahmo  Somaj),  wherein  I  find  many  be- 
sides myself. —  The  Oriental  Christ,  p.  13.  .  .  .  He  reigns  in  the 
community  that  is  bound  together  in  his  name.  As  divine 
humanity  and  the  Son  of  God  he  reigns  gloriously  around 
us  in  the  New  Dispensation. — Closing  Words  of  Book. 

NAPOLEON    IN    EXILE    TESTIFIES    OF    CHRIST. 

(In  answer  to  General  Bertrand  who  argued  against  Christ's 
Divinity.) 

I  know  men  ;  and  I  tell  you  that  Jesus  Christ  is  not  a  man. 
.  .  .  Everything  about  him  amazes  me.  His  spirit  overawes 
me,  and  his  will  confounds  me.  There  is  no  possible  com- 
parison between  him  and  any  other  being  in  the  world.  He 
is  truly  a  being  by  Himself.  .  .  .  His  birth,  and  the  history 
of  his  life,  the  profoundness  of  his  doctrine,  .  .  .  his  gospel, 
.  .  .  his  empire,  his  march  across  the  ages — all  tliis  is  to  me  a 
wonder,  an  insoluble  mystery.  .  .  .  Though  I  come  near  and 
examine  closely,  all  is  above  me,  great  with  a  greatness  that 
overwhelms  me.  .  .  .  Alexander,  Caesar,  Charlemagne  and  I 
founded  empires.  But  on  what  did  the  creations  of  our 
genius  rest  ?     On  force.     Jesus  Christ  alone  founded  his  em- 


CHRIST.  2 1 3 

pire  on  love ;  and  at  this  hour  millions  would  die  for  him. 
In  every  other  existence  but  that  of  Christ  how  many  imper- 
fections ?  .  .  .  From  first  to  last  he  is  always  the  same — ma- 
jestic and  simple  ;  infinitely  firm  and  infinitely  gentle.  .  .  . 
Christ  proved  that  he  was  the  Son  of  tlie  Eternal  by  his  dis- 
regard of  time.  All  his  doctrines  signify  but  one  and  the 
same  thing — Eternity  !  .  .  .  What  a  proof  of  the  Divinity  of 
Christ !  With  an  empire  so  absolute,  he  has  but  one  aim — 
the  spiritual  perfection  of  individuals,  the  purity  of  the  con- 
science, the  union  with  truth,  the  salvation  of  the  soul.  .  .  . 
I  am  at  St.  Helena,  .  .  .  chained  upon  this  rock.  .  .  .  You 
.  .  .  (General  Bertrand)  .  .  .  share  and  console  my  exile.  .  . . 
(the  emperor's  voice  trembles  wdth  emotion.)  Soon  I  shall 
be  in  my  grave.  ...  I  die  before  my  time ;  and  my  dead 
body  must  return  to  the  earth,  to  become  food  for  worms. 
Behold  the  destiny,  near  at  hand,  of  him  whom  the  world 
called  The  Great  Napoleon !  What  an  abyss  between  my 
deep  misery  and  the  eternal  reign  of  Christ  which  is  pro- 
claimed, loved,  adored,  and  which  is  extending  over  all  the 
earth  ! 

(Genuineness  of  this  testimony  vouched  for  by 

Rev.  Eugene  Bersier,  216  Boulevard  Pereire,  Paris. 

Mons.  H.  Lutteroth,  Bourneville,  Par  La  Ferte. — Milon. 

—Philip  Schaff,  D.D.,  The  Person  of  Christ,  pp.  226  if.,  283  ff. 

neander's  note  on  Christ's  life. 

The  end  of  Christ's  appearance  on  earth  corresponds  to  its 
beginning.  No  link  of  its  chain  of  supernatural  facts  can  be 
lost  without  taking  away  its  significance  as  a  whole. — Life 
of  Christy  p.  487. 

MEBUHR THE    HOLIEST    OF    MEN. 

The  feeblest  intellect  must  see  the  strangeness  of  sup- 
posing that  the  holiest  of  men  was  a  deceiver,  his  disciples 
either  deluded  or  liars,  and  that  deceivers  should  have 
preached  a  holy  religion,  of  which  self-denial  is  the  chief 
duty  ! 


2 1 4  FAITHS  OF  FAMO  US  MEN. 

NOTOVICH's     unknown    life    of    CHRIST. 

PREFACE. 

During  a  long  time  I  revolved  in  my  mind  the  purpose  of 

publishing  the  memoirs  of  the  life  of  Jesus  Christ,  found  by 

me  in  Himis,  but,  etc.  .  .  .  Only  now,  having  passed  long 

nights  of  wakefulness,  in  the  co-ordination  of  my  notes,  etc., 

I  resolve  to  let  this  curious  chronicle  see  the  light. — Nicolas 

Notovich. 

CHAPTER  I. 

The  Life  of  Saint  Issa,  Best  of  the  Sons  of  Men. 

(1)  The  earth  trembled  and  the  heavens  wept  because  of 
the  great  crime  committed  in  the  land  of  Israel.  (2)  For 
there  was  tortured  and  murdered  the  great  and  just  Issa,  in 
whom  was  manifested  the  soul  of  the  universe.  (3)  Which 
had  incarnated  in  a  simple  mortal,  to  benefit  men  and  destroy 
the  evil  spirit  in  them.  (4)  To  lead  back  to  peace,  love  and 
happiness,  man,  degraded  by  his  sins,  and  recall  him  to  the 
one  and  indivisible  Creator  whose  mercy  is  infinite.  (5) 
The  merchants  coming  from  Israel  have  given  the  following 
account  of  what  has  occurred.  .  .  . 

CHAPTER  XIV. 

(A  part  of  the  final  chapter. ) 

(1)  By  order  of  the  governor,  the  soldiers  seized  Issa  and 
two  robbers,  and  led  them  to  the  place  of  execution,  w^here  they 
were  nailed  upon  the  crosses  erected  for  them.  ...  (4)  Thus 
ended  the  terrestrial  existence  of  a  man  who  had  saved 
hardened  sinners  and  comforted  the  afflicted. 

OLIPHANT    (mRS.) THE    WONDERFUL    LIFE. 

When  we  descend  the  ages,  and  come  to  a  still  more  glori- 
ous and  wonderful  history,  it  is  Jerusalem  still  which  is  the 
scene  both  of  tragedy  and  triumph  of  the  greatest  and  most 
wonderful  life  which  was  ever  lived  among  men. 

OR  I  GEN THE    SPREAD    OF    CHRISTIANITY. 

In  all  Greece  and  in  all  barbarian  races  within  our  world, 
there  are  tens  of  thousands  who  have  left  their  national  laws 


CHRIST.  215 

and  customary  gods  for  the  law  of  Moses  and  the  word  of 
Jesus  Christ ;  and,  considering  how,  in  so  few  years,  in  spite 
of  the  attacks  made  on  us,  to  the  loss  of  life  or  property,  and 
with  no  great  store  of  teachers,  the  preaching  of  that  word 
has  found  its  way  into  every  part  of  the  world,  so  that  Greek 
and  barbarian,  wise  and  unwise,  adhere  to  the  religion  of 
Jesus,  doubtless  it  is  a  work  greater  than  any  work  of  man. 

paine's  respect  for  Christ's  teaching. 

The  morality  that  he  preached  and  practiced  was  of  the 
most  benevolent  kind ;  ...  it  has  not  been  exceeded  by 
any.  .  .  .  He  preached  .  .  .  the  equality  of  man ;  but  he 
preached  also  against  the  corruptions  and  avarice  of  the 
Jewish  priests ;  and  this  brought  upon  him  the  hatred  and 
vengeance  of  the  whole  order  of  priesthood.  The  accusation 
which  those  priests  brought  against  him  was  that  of  sedition 
and  conspiracy  against  the  Roman  government.  .  .  .  Between 
the  two  (the  Jewish  priesthood  and  the  Roman  government) 
this  virtuous  reformer  .  .  .  lost  his  life.  ...  He  called  men 
to  the  practice  of  moral  virtues  and  a  belief  in  one  God. 
The  great  trait  of  his  character  was  philanthropy. —  The  Age 
of  Reason,  pp.  10,  12,  23,  24. 

park's  remark  on  eternal  generation. 

The  scholastic  divines  have  said,  without  any  meaning, 
that  Christ  was  eternally  generated. — See  The  God-Man^  by 
Townsend,  p.  284. 

PARKER  (;.) contrasts    CHRIST    WITH    OTHERS. 

After  reading  the  doctrines  of  Plato,  Socrates,  or  (and) 
Aristotle,  we  feel  that  the  specific  difference  between  their 
words  and  Christ's  is  the  difference  between  an  inquiry  and 
a  revelation. — Joseph  Parker. 

PARKER    (t.) JESUS    NO    FABRICATION. 

Eighteen  centuries  have  passed  since  the  sun  of  humanity 
rose  so  high  in  Jesus ;  and  what  man,  what  sect  has  mastered 
his  thought  ?  .  .  .  Shall  we  be  told  that  such  a  man  never 


2 1 6  FAITHS  OF  FA3I0  US  MEN. 

lived  ?  that  the  whole  story  is  a  lie  ?  Suppose  that  Plato  and 
Newton  never  lived,  that  their  story  is  a  lie.  But  who  did  their 
works,  and  thought  their  thoughts  ?  It  takes  a  Newton  to 
forge  a  Newton  !  What  man  could  have  fabricated  Jesus  ? 
None  but  Jesus.  The  mightiest  heart  that  ever  beat,  stirred 
by  the  Spirit  of  God,  how  it  wrought  in  his  bosom  !  What 
words  did  he  pour  out ;  words  that  stir  the  soul  as  summer 
dews  call  up  the  faint  and  sickly  grass.  What  profound  in- 
struction in  his  proverbs  and  discourses  ;  what  wisdom  in 
his  homely  sayings,  so  rich  with  Jewish  life  ! — Discourse  of 
Religion,  pp.  294,  363. 

PARKER (t.) JESUS    AS    A    PATTERN. 

I  have  always  looked  on  Jesus  as  the  greatest  pattern  of 
man  that  the  human  race  has  produced.  .  .  .  He  is  the  great- 
est person  of  the  ages,  .  .  .  greater  than  the  Evangelists  sup- 
posed him  to  be.  .  .  .  The  first  generation  said  that  he  was 
a  devil,  and  slew  him  ;  the  next  said  that  he  was  a  god,  and 
worshiped  him.  ...  No  wonder  that  men  soon  learned  to 
honor  Jesus  as  a  god,  and  then  as  God  himself.  .  .  .  That  is 
the  rank  assigned  to  him  by  all  but  a  fraction  of  the  Christian 
world.  It  is  no  wonder  !  .  .  .  I  honor  intellectual  greatness  ; 
I  bend  my  neck  to  Socrates,  Newton,  Kant,  et  al.  .  .  .  But 
what  are  they  compared  with  this  greatness,  etc.  ?  They  are 
as  nothing. — Theodore  Parker,  Vieivs  of  Religion,  p.  271  ff. 
.  .  .  (Again)  He  poured  out  a  doctrine  beautiful  as  the  light, 
sublime  as  heaven  and  true  as  God. 

PARKER    (t.) THE    DIVINE    JESUS. 

Blessed  be  God  that  so  much  manliness  has  been  lived  out, 
and  stands  there  yet  a  lasting  monument  to  mark  how  high 
the  tides  of  divine  life  have  risen  in  the  world.  .  .  .  The 
greatest  minds  have  seen  no  further,  and  added  nothing  to 
the  doctrines  of  religion ;  the  richest  hearts  have  felt  no 
deeper,  and  added  nothing  to  the  sentiment  of  religion ;  have 
set  no  loftier  aim,  no  truer  method  than  his  perfect  love  to 
God  and  man.  Measure  him  by  the  shadow  that  he  has  cast 
into  the  world — no,  by  the  light  that  he  has  shed  upon  it.  .  .  . 


CHRIST. 

219 

What  deep  divinity  of  soul  in  his  prayers,  ^^^^^^^  ^^^^^.^^  ^j^^^^ 
pathy,  resignation.  .  .  .  The  vast  divinity  wiJ  ^^^.^^^^  ^^^^^^^^ 
new  though  it  was  in  the  flesh,  at  one  step  goes  k^     ,  r 
world  whole  thousands  of  years,  judges  the  race;  c.^  ■,., 
questions  that  we  dare  not  agitate  yet,  and  breathes  the  Vc 
breath  of  heavenly  love. — Discourse  of  Religion^  pp.  294,  363  ff. 

PARKHURST    DISLIKES    PICTURES    OF    CHRIST. 

I  never  see  a  pictured  face  of  Christ  that  does  not  contra- 
dict my  sense  of  the  divine.  Such  faces  make  me  ache  in 
sympathy  with  the  futile  strain  made  by  the  artist  to  do  the 
impossible.  .  .  .  They,  with  me  at  least,  discourage  the  spirit 
of  worship  a  great  deal  more  than  they  promote  it. — Quoted 
in  The  Literary  Digest,  April  15,  1899. 

PASCAL    CONTRASTS    CHRIST    WITH    MAHOMET. 

Mahomet  established  his  religion  by  killing  others  ;  Jesus 
Christ,  by  making  his  followers  lay  down  their  own  lives. 
.  .  .  The  two  were  so  opposite,  that  if  Mahomet  took  the 
way,  in  human  probability,  to  succeed,  Jesus  Christ  took  the 
way,  humanly  speaking,  to  be  disappointed.  And  hence, 
instead  of  concluding  that  because  Mahomet  succeeded,  Jesus 
Christ  might  in  like  manner  have  succeeded,  we  ought  to 
infer  that  since  Mahomet  succeeded,  Christianity  must  have 
inevitably  perished  if  it  had  not  been  supported  by  a  power 
altogether  divine. —  Thoughts  on  Religion,  Chap.  XVIII. 

PATTOX — Christ's  works  and  words. 

If  he  (Christ)  could  relieve  sufl'ering,  etc.,  he  was  ready  to 
use  his  omnipotence.  But  Avhen  it  became  a  question  of 
using  those  same  miraculous  powers  to  relieve  his  own 
hunger,  or  to  release  him  from  the  grip  of  his  enemies,  he 
seemed  as  helpless  as  any  one.  .  .  .  Yet,  after  the  exercise  of 
his  great  powers  for  the  assuagement  of  the  ills  of  man,  and 
though  the  people  knew  him,  they  did  not  love  him,  for 
when  it  came  to  a  popular  vote  they  said  that  he  was  not  fit 
to  live.  .  .  .  Christ  used  natural  objects  to  illustrate  what  he 
had  to  say,  but  in  speaking  to  mankind  he  addressed  himself 


r 


2 1 8  FAITHS  OF  FAMO  US  MEN. 

to  that  which  is  permanent  in  man's  nature.  .  .  .  Instead 
of  interest  in  his  words  dying  out,  men  are  giving  to  them 
more  attention  to-day  than  ever  was  the  case  before,  and  he 
is  never  left  out  in  the  consideration  of  any  question  that  has 
to  do  with  the  moral  progress  of  the  race. — President  Patton, 
in  Gaston  Church,  Philadelphia,  January  23,  1898. 

PETERS    (mADISOn) THE    CRUCI  PIERS. 

Christ,  the  ideal  of  the  race,  was  a  Jew.  The  unhappy 
actors  in  the  crucifixion  were  Jews  and  Gentiles  together. 
According  to  orthodoxy  they  had  no  option  in  the  matter. 
It  may  be  true  that  the  Jews  would  not  have  done  otherwise 
if  they  could,  but  they  certainly  could  not  have  done  other- 
wise if  they  would.  Therefore,  among  fair-minded  men, 
Jewish  blame  for  the  crucifixion  has  become  a  dead  issue.  It 
does  not  seem  fair  to  lay  the  deed  of  his  ancestors  against 
the  Jew  and  his  descendants  down  to  the  sixtieth  genera- 
tion. Is  it  not  time  to  forgive  and  forget  what  Christ  forgave 
eighteen  hundred  years  ago  ? — Sermon  in  Bloomingdale 
Reformed  Church,  New  York,  March  13,  1898. 

PHELPS    (MRS.     E.    S.    P.    W.) CHRIST    A    PROTESTANT. 

Christ  was  the  come-outer  of  the  day ;  he  was  the  Protes- 
tant ;  he  was  the  Liberal ;  he  was  the  victim  of  spiritual  inde- 
pendence. .  .  .  His  teaching  was  one  thrilling  protest  against 
ecclesiasticism.  His  life  was  one  pathetic  plea  for  religious 
freedom. — Chapter  on  The  Christianity  of  Christ,  p.  184  in 
Tlie  Struggle  for  Immortality. 


PHELPS    (mRS.     E.    S.     p.    W.) THE    STORY    OF    JESUS     CHRIST. 

He  had  staked  everything,  he  had  suffered  everything  on 
the  conviction  that  he  was  in  some  supreme  sense  different 
from  .  .  .  any  other  man,  the  son  of  his  God  ;  chosen  for  a 
transcendent  mission  ;  destined  to  lift  a  world  of  men  out  of 
the  doom  of  life.  By  the  solitary  pressure  of  his  own  j^er- 
sonal  character  and  history  he  believed  that  he  was  required 
to  wrest  the  solid  mass  of  human  evil  and  misery  over  into 
the  direction  of  purity  and  peace.     If  this  was  not  the  most 


CHRIST.  219 

tremendous  delusion  which  ever  visited  a  human  l)rain,  then 
it  was  the  grandest  affirmation.  .  .  .  There  had  forced  them- 
selves upon  this  solitary  being  beliefs  that  set  him  apart  from 
his  kind.  He  began  life  by  wondering  why  he  was  not  like 
other  men  ;  he  ended  it  by  understanding. 

PHELPS    (MRS.    E.    S.    P.    W.) THE    TEMPTATION. 

Suddenly  within  him  uprose  the  movement  of  a  something 
never  felt  before,  new  forces  in  his  soul ;  strange  senses  of  the 
spirit  superinduced  upon  those  of  his  fainting  body  ;  the 
shadows  of  coming  gifts,  of  advancing  possibilities,  of  un- 
known faculties  of  action  and  unguessed  powers  of  will. 
What  were  these  ?  Whence  did  they  come  ?  What  should 
he  do  with  them  ?  He  sat  with  his  famished  eye  fastened 
upon  a  flat  oval  stone  at  his  feet.  It  had  the  shape  of  bread. 
He  picked  up  the  stone  and  handled  it  curiously.  A  thrill 
like  the  joy  of  feasting  ran  from  his  fingers  through  his 
whole  sinking  body.  At  that  moment  he  perceived  that  he 
had  bat  to  open  his  lips  and  speak  two  words,  "  Become 
bread."  He  did  not  speak.  He  laid  the  stone  down,  and  it 
was  but  stone.  The  famished  man  put  his  hands  before  his 
face  and  trembled,  but  not  with  physical  anguish,  and  bowed 
himself  to  the  earth,  but  not  with  bodily  weakness.  His 
whole  being  shook  with  the  shock  of  a  great  moral  escape. — 
See  The  Story  of  Jesus  Christ. 

PHILLIPS    (wENDELL) THE    SPIRIT's    MEDIUM. 

It  is  easier  to  believe  that  a  power  greater  than  man  took 
possession  of  that  Jewish  peasant  and  made  him  the  organ 
of  its  working,  than  that  he,  by  any  wit  or  culture  or  cun- 
ning of  his  unaided  faculties,  created  this  original  religion 
and  constructed  modern  civilization. 

"  PILATe's    LETTER    TO    CLAUDIUS    (tIBERIUS  ?)  " 

There  has  lately  happened  an  event  which  I  myself  was 
concerned  in.  For  the  Jews  through  envy  have  inflicted  on 
themselves  and  those  coming  after  them  dreadful  judgments. 
Their  fathers  had  promises  that  their  God  Avould  send   to 


220  FAITHS  OF  FAMOUS  MEN. 

them  His  Holy  One  from  lieaven,  who  .  .  .  should  be  called 
their  kinp:,  and  He  promised  to  send  Him  to  earth  by  means 
of  a  virgin.  He,  then,  when  I  was  procurator,  came  into 
Judea.  And  they  saw  Him  enlightening  the  blind,  cleansing 
lepers,  healing  paralytics,  expelling  demons  from  men, 
raising  the  dead,  subduing  the  winds,  walking  upon  the  .  .  . 
sea,  and  doing  many  other  wonders,  and  all  the  people  of 
the  Jews  calling  Him  the  Son  of  God.  Then  the  chief  priests, 
moved  with  envy  against  Him,  seized  Him  and  delivered 
Him  to  me,  and  telling  me  one  lie  after  another,  they  said 
that  He  was  a  wizard  and  did  contrary  to  their  law.  And  I, 
having  believed  that  these  things  were  so,  gave  Him  up,  after 
scourging  Him,  and  they  crucified  Him,  and  after  He  was 
buried,  set  guards  over  Him.  But  He,  while  my  soldiers 
were  guarding  Him,  arose  on  the  third  day,  and  to  such  a 
degree  was  the  wickedness  of  the  Jews  incited  against  Him, 
that  they  gave  money  to  the  soldiers,  saying,  "  Say  that  His 
disciples  have  stolen  His  body."  But  they,  having  taken  the 
money,  were  unable  to  keep  silence  as  to  what  had  happened, 
for  they  have  testified  that  they  have  seen  Him  after  He  was 
risen,  and  that  they  have  received  money  from  the  Jews. 
These  things,  therefore,  have  I  reported  that  no  one  should 
falsely  speak  otherwise,  and  that  thou  shouldst  not  suppose 
that  falsehoods  of  the  Jews  are  to  be  believed. — See  Vol. 
Ylll., ^ Ante- Nicene  Fathers. 

**  Pilate's  newly-found  portrait  of  jesus."  (?) 

One  day  in  passing  by  the  Palace  of  Siloe  where  there  was 
a  great  concourse  of  people  I  observed  in  the  midst  of  the 
group  a  young  man  who  was  leaning  against  a  tree,  calmly 
addressing  the  multitude.  I  was  told  that  this  was  Jesus. 
This  I  could  easily  have  expected,  so  great  was  the  difference 
between  him  and  those  who  were  listening  to  him.  His 
golden-colored  hair  and  beard  gave  to  his  appearance  a  ce- 
lestial aspect.  He  appeared  to  be  about  thirty  years  of  age. 
Never  have  I  seen  a  sweeter  or  more  serene  countenance. 
What  a  contrast  between  him  and  his  hearers  with  their 
black    beards    and   tawny  complexions. — Extract   from   an 


CHRIST.  221 

alleged  letter  to  Tiberus  Caesar. —  The  New  York  Journal^  No- 
vember 7,  1897. 

platt's  private  view  made  public. 

I  believe  that  the  qualities  of  Divine  goodness  were  mar-> 
velously  illustrated  and  actualized  in  the  character  of  Jesus 
Christ,  and  that  his  life  is  a  remarkable  revelation  of  the  in- 
herent possibilities  in  human  nature. — Thomas  C.  Piatt,  in 
The  Christian  Herald  (symposium),  June  14,  1899. 

POTTER    (bishop) IMPOSSIBLE    PICTURES    OF    CHRIST. 

No  artistic  representation  assuming  to  depict  the  features 
and  expression  of  Jesus  Christ  could  be  other,  both  to  the 
artist  and  to  others,  than  a  disappointment.  It  is  not  in  art, 
which  is  human,  and  bound  therefore  by  human  limitation, 
to  depict  the  divine — nor  indeed  to  imagine  it.  ...  In  a 
word,  the  task  is  too  large  for  art. — Quoted  in  The  Literary 
Digest,  April  15,  1899. 

PRESSENSE    DRAFTS    A    PALE    OUTLINE. 

"  Gladly,  O  thou  Divine  Son  of  Mary,"  to  use  the  words 
of  one  of  thy  noblest  confessors  (Justyn  Martyr),  "  would  I 
have  said  something  great  of  thee."  At  times  I  thought  that 
I  saw,  in  the  flashing  light  of  a  blessed  hour,  thy  divine 
majesty  adorned  in  spotless  purity ;  but  as  I  was  about  to 
fix  the  holy  vision,  the  pencil  trembled  in  my  unskilled 
hand,  and  I  could  give  only  a  pale  outline.  .  .  .  Who  are 
we  that  attempt  to  describe  thy  holiness  ? — Postface  to  his 
Life  of  Chrid. 

PUBLIUS    LENTULUS    PAINTS    A    PEN-PICTURE. 

(Epistle  to  the  Roman  Senate.) 
Conscript  Fathers  : 

There  has  appeared  in  these  days  a  man  of  superlative  vir- 
tue, named  Jesus  Christ,  who  is  yet  among  us ;  of  the  Gen- 
tiles accepted  as  a  prophet  of  truth,  but  his  disciples  call  him 
the  Son  of  God.  He  raiseth  the  dead,  and  cureth  all  manner 
of  disease.    A  man  of  stature  somewhat  tall,  and  comely,  with 


222  FAITHS  OF  FAMO  US  MEN. 

a  very  reverend  countenance,  such  as  the  Deholder  must 
both  love  and  fear.  His  hair  the  color  of  a  chestnut  full  ripe, 
plain  to  his  ears,  whence  downward  it  is  more  orient,  curling 
and  waving  about  his  shoulders.  In  the  middle  of  his  head 
is  a  seam  or  parting  of  his  hair,  after  the  manner  of  the  Naz- 
arites ;  forehead  plain  and  very  delicate ;  his  face  without 
spot  or  wrinkle,  beautiful,  with  a  lovely  red  ;  his  nose  and 
mouth  so  formed  as  nothing  can  represent  them ;  his  beard 
thick,  in  color  like  his  hair ;  not  over  long,  but  forked  in  the 
middle ;  his  look  innocent  and  mature ;  his  eyes  gray,  or 
blue,  quick  and  clear.  In  reproving,  he  is  severe ;  in  ad- 
monishing, courteous  and  fair-spoken.  His  manner  of  speech 
is  pleasant,  but  mixed  with  gravity.  It  cannot  be  remem- 
bered that  any  have  seen  him  laugh,  but  many  have  seen 
him  weep.  In  proportion  of  body,  most  excellent ;  his  hands 
and  arms  delectable  to  behold  ;  in  speaking,  very  temperate, 
modest  and  wise :  a  man  of  singular  beauty,  surpassing  the 
children  of  men. — Written  in  the  reign  of  Tiberius  Caesar,  by 
Publius  Lentulus  the  Roman  Procurator  in  Judea. 

PURVES CHRIST    ETERNALLY    HUMAN. 

Christ  is  still  man.     He  did  not  cast  his  lot  with  mankind 

just  for  the  thirty-three  years  of  his  residence  on  earth ;  but 

when  he  became  man,  be  became  man  forever.      On   the 

'throne  of  God  he  bears  man's  nature  forevermore. — G.  T. 

Purves,  in  his  first  sermon  in  Fifth  Avenue  Church. 

Raphael's  ''  christ  bearing  the  cross." 

No  picture  perhaps  has  had  so  romantic  an  adventure  or 
so  miraculous  an  escape  as  Raphael's  "  Christ  Bearing  the 
Cross."  It  was  ordered  by  the  Fraternity  of  Mt.  Olivet  at 
Palermo ;  the  brothers  wishing  to  have  a  specimen  of  the 
celebrated  Italian  painter's  work  hanging  in  their  monayter3^ 
Rajjhael  pjiinted  it  in  Rome,  and  the  picture  was  carefully 
packed  and  dispatched  by  sea  to  Sicily.  During  the  voyage 
a  storm  arose,  and  the  vessel  was  wrecked.  The  crew  and 
passengers  perished,  and  no  trace  of  the  ship  or  her  cargo 
was  seen  again,  save  the  picture,  which  was  washed  ashore, 


CHRIST.  223 

and  discovered  by  the  expectant   monks.     When  the  case- 
was  opened,  it  was  found  that  tlie  sea-water  had  in  no  way 
injured  the  beauty  of  the  painting,  and  it  was  liung  up  at 
Palermo  amid  great  rejoicing  and  tlianksgiving  for  its  mi- 
raculous escape. 

rexan's  eulogy  of  the  perfect  model. 

In  Jesus  is  condensed  all  that  is  good  and  exalted  in  our 
nature.  He  is  without  an. equal.  He  is  to  judge  the  world. 
He  is  at  God's  right  hand.  His  is  the  highest  consciousness 
of  God  that  has  existed  in  the  human  breast.  He  draws  from 
his  heart  all  that  he  says  of  the  Father.  God  is  in  him.  He 
forgives  sin.  He  was  the  glory  of  the  people  of  Israel  who 
crucified  him,  the  perfect  Model  on  which  all  souls  meditate 
for  consolation  and  strength.  His  Father  gave  to  him  all 
power.  Nature  obeys  him.  His  was  the  benign  religion  of 
humanity ;  the  absolute  religion.  After  passing  through 
cycles  of  error,  humanity  will  return  to  the  words  of  Jesus 
as  the  immortal  expression  of  its  faith  and  hope.  He  founded 
the  right  of  free  conscience  and  a  pure  worship  for  all  times 
and  climes.  .  .  .  Whatever  may  be  the  surprises  of  the 
future,  Jesus  will  never  be  surpassed.  His  worship  will 
grow  young  without  ceasing,  his  story  call  forth  tears  without 
end.  His  sufferings  will  melt  the  noblest  hearts,  and  all  ages 
will  proclaim  that  among  the  sons  of  men  there  is  none  born 
greater  than  Jesus. 

renan's  address  to   the  noble   founder. 

Rest  now  in  thy  glory,  noble  Founder.  Thy  work  is 
finished,  thy  Divinity  established.  Fear  not  that  the  edifice 
of  thy  labors  shall  ftill,  through  any  fault.  Henceforth  thou 
shall  see,  from  thy  heights  of  divine  peace,  the  infinite  results 
of  thine  acts.  For  thousands  of  years  the  world  will  depend 
on  thee.  Banner  of  our  contests ;  standard  about  which  our 
hottest  battles  will  be  waged;  a  thousand  times  more  alive 
and  loved  than  when  on  earth ;  thou  art  become  the  corner- 
stone of  humanity  so  entirely,  that  to  tear  thy  name  from  its 
history  would  be  to  rend  it  to  its  foundation.  .  .  .  Between 


2  24  FA  TTHS  OF  FAMO  US  MEN. 

thee  and  God  there  will  be  no  longer  distinction.  Complete 
Conqueror  of  Death,  take  possession  of  thy  kingdom,  wliither 
shall  follow  thee  ages  of  worshipers. — Life  of  Jesus. 

RICHTER THE    HOLIEST    AND    MIGHTIEST. 

The  (history  of  the)  life  of  Christ  is  concerning  him  who, 
being  the  holiest  among  the  mighty,  and  the  mightiest  among 
the  holy,  lifted  with  his  pierced  hand  empires  off  their  hinges, 
and  turned  the  stream  of  centuries  out  of  its  channel,  and 
still  governs  the  ages. 

ROBERTSON THE    TYPE    OF    PERFECT    HUMANITY. 

Jesus  Christ  is  the  pure  and  spotless  One.  He  was  per- 
fectly all  that  every  saint  is  partially.  To  him  belongs  all 
that  description  of  a  perfect  character  which  would  be  exag- 
geration if  spoken  of  others.  Every  unfulfilled  aspiration 
of  humanity,  .  .  .  all  partial  representation  of  perfect  char- 
acter ;  all  sacrifices,  .  .  .  even  those  of  idolatry,  point  to  the 
fulfilment  of  what  we  want,  the  answer  to  every  longing — 
the  type  of  perfect  humanity — Jesus  Christ.  In  the  roll  of 
the  ages  there  has  been  but  one  man  whom  we  can  adore 
without  idolatry — the  Man  Christ  Jesus. — F.  W.  Robertson, 
Sermons,  pp.  627,  830,  831. 

ROUSSEAU SOCRATES    A    SAGE,    JESUS    A    GOD. 

When  Plato  describes  his  imaginary  righteous  man,  loaded 
with  all  the  punishments  of  guilt,  yet  meriting  the  highest 
rewards  of  virtue,  he  describes  exactly  the  character  of  Jesus ; 
.  .  .  the  resemblance  is  so  striking  that  all  the  Church  Fathers 
perceived  it.  What  delusion,  what  blindness  ...  to  compare 
the  son  of  Sophroniscus  (?'.<?.,  Socrates)  with  the  Son  of  Mary  ! 
What  an  infinite  disproportion  .  .  .  between  them !  .  .  . 
The  death  of  Socrates,  peacefully  philosophizing  among  his 
friends,  appears  the  most  agreeable  that  one  could  wish  ;  that 
of  Jesus,  expiring  in  agonies,  abused,  insulted,  and  accused 
by  a  whole  nation,  is  the  most  horrible  that  one  could  fear. 
Socrates,  indeed,  receiving  the  cup  of  poison,  blessed  the 
weeping  executioner  who  administered  it ;  but  Jesus,  amidst 


CHRIST.  225 

excruciating  tortures,  prayed  for  his  merciless  tormentors. 
Yes,  if  the  life  and  death  of  Socrates  were  those  of  a  philoso- 
pher, the  life  and  death  of  Jesus  were  those  of  a  God.  .  .  . 
Shall  we  suppose  the  evangelical  history  a  mere  fiction? 
Indeed,  my  friend,  it  bears  no  marks  of  fiction.  On  the  con- 
trary, the  history  of  Socrates,  which  no  one  presumes  to 
doubt,  is  not  so  well  attested  as  that  of  Jesus  Christ. 

Rousseau's  additional  testimony. 

Can  he,  whose  life  the  gospels  relate,  be  no  more  than  a 
mere  man  ?  Is  there  anything,  in  his  character,  of  the  enthu- 
siast or  the  ambitious  sectary  ?  What  sweetness,  what  purity 
in  his  ways  !  What  profound  wisdom  in  his  words  !  What 
presence  of  mind,  what  delicacy  and  aptness  in  his  replies! 
What  a  command  over  his  passions!  Where  is  the  man, 
where  the  philosopher,  who  could  so  live  and  suffer  and  die 
without  weakness  and  without  ostentation  ?  .  .  .  (As  to  fic- 
tion) It  is  more  inconceivable  that  a  number  of  persons 
should  agree  to  write  such  a  histor}^,  than  that  one  should 
furnish  the  subject  of  it.  .  .  .  Those  Jewish  authors  could 
not  have  struck  this  tone,  or  thought  of  this  morality.  The 
gospel  has  marks  of  truth  so  striking,  so  perfectly  inimit- 
able, that  the  inventor  would  be  a  more  astonishing  char- 
acter than  the  hero ! 

scHAFF  ON  Rousseau's  testimony. 
His  remarkable  testimony  to  Christ  and  the  gospels  is  the 
best  thing  that  he  ever  wrote,  and  will  be  remembered  the 
longest.  It  was  written  about  A.D.  1760,  and  appeared  in 
his  work  on  education,  which  was  condemned  for  its  danger- 
ous speculations  on  religion  and  morals  by  the  Parliament 
of  France,  and  caused  his  banishment  from  the  kingdom. — 
Philip  Schaff,  The  Person  of  Christ,  p.  212. 

SCHAFF    ON    THE    GOD-CHILD. 

Christ,  while  a  child,  setting  the  stars  of  heaven,  the  city 

of  Jerusalem,  the  shepherds  of  Judea,  the  sages  of  the  East, 

and  the  angels  of  God,  in  motion,  attracting  the  best  elements 

of  the  world,  repelling  the  evil,  presents  a  contrast  which 

15 


226  FAITHS  OF  FAMO  US  MEN. 

brings  together  the  most  opposite  yet  not  contradictory 
things,  and  is  too  deep,  too  sublime,  too  significant  to  be  the 
invention  of  a  few  illiterate  fishermen  ! 

SCHAFF    ON    THE    GOD-MAN. 

As  the  pyramids  rise  high  above  the  sandy  plains  of  Egypt, 
so  Christ  towers  above  all  human  teachers  and  founders  of 
sects  and  religions.  He  is,  in  the  language  of  a  modern  in- 
fidel, "  a  man  of  colossal  dimensions."  He  found  his  dis- 
ciples and  worshipers  among  the  Jews,  although  he  identified 
himself  with  none  of  their  sects  and  traditions  ;  among  the 
Greeks,  although  he  proclaimed  no  new  system  of  philoso- 
phy ;  among  the  Romans,  although  he  fought  no  battle,  and 
founded  no  wordly  empire ;  among  the  Hindoos,  who  despise 
all  men  of  low  caste  ;  among  the  black  savages  of  Africa  and 
the  red  men  of  America,  as  well  as  the  most  highly  civilized 
nations  of  modern  times  in  all  quarters  of  the  globe.  All 
his  words  and  .  .  .  actions,  while  they  were  fully  adapted  to 
the  occasions  which  called  them  forth,  retain  their  force  and 
applicability  undiminished  in  all  ages  and  nations.  He  is 
the  same  unsurpassed  and  unsurpassable  model  of  every 
virtue  to  Christians  of  every  generation,  every  clime,  every 
sect,  every  nation,  and  every  race. — The  Person  of  Christ, 
p.  61. 

SCHLEIERMACHER CHRIST    AND    THE    CROSS. 

Everything  in  Christianity  has  relation  to  that  system  of 
redemption  which  was  accomplished  by  Jesus  of  Nazareth. 
By  this  test  Christianity  is  distinguished  from  all  other  re- 
ligions ;  it  alone  is  the  religion  of  the  cross  and  redemption. 

SHAKSPERE CHRISTMAS     SEASON. 

Some  say  that  ever  gainst  that  season  comes 
Wherein  our  Savior's  birth  is  celebrated, 
The  bird  of  dawning  singeth  all  night  long  ; 
And  then,  they  say,  no  spirit  dare  stir  abroad  ;"•■'' 
The  nights  are  wholesome  ;  then  no  planets  strike, 
No  fairy  takes,  nor  witch  hath  power  to  charm, 
So  hallow'd  and  so  gracious  is  the  time. 


can  walk  abroad  ;"  White,  Knight. — Hamlet,  Act  I.,  Scene  I. 


CHRIST.  22  y 

shakspere's  savior's  .aierits. 

I  commend  my  soul  into  the  hands  of  God  my  Creator, 
hoping  and  assuredly  believing,  through  the  merits  of  Jesus 
-Christ  my  Savior  to  be  made  partaker  of  Life  everlasting. — 
Shakspere's  Will.     (See  Geikie.) 

•  SHELLEY JESUS    AND    HLS    DOCTRINES. 

The  being  who  has  influenced  in  the  most  remarkable 
manner  the  opinions  and  the  fortunes  of  the  human  species 
is  Jesus  Christ.  At  this  day  his  name  is  connected  with 
the  devotional  feelings  of  200,000,000  of  the  human  race. 
The  institutions  of  the  most  civilized  portions  of  the  globe 
derive  their  authority  from  the  sanction  of  his  doctrines. 

SMYTH THE    REAL    JESUS. 

When  I  can  see  a  rose  growing  in  the  desert,  and  forming 
its  depths  of  pure  color  out  of  the  yellow  grains  of  sand ; 
when  I  can  see  a  wheat-field  ripening  in  the  furrows  of  the 
salt  waves ;  when  I  can  believe  that  the  villagers  among  the 
hills  of  New  Hampshire,  with  their  wagons  and  pickaxes, 
gathered  the  stones  and  heaped  up  the  massive  peak  of  Mt. 
Washington  ;  then,  but  not  till  then,  can  I  believe  that  the 
thoughts  of  the  disciples  invented  the  deeds  and  the  glory  of 
Jesus  the  Christ, — whose  beatitudes  shed  the  fragrance  of  a 
new  spirit  over  the  wastes  of  Pharisaism  ;  whose  fruitful 
life,  in  the  midst  of  sin  and  raging  passion,  grew  in  grace  and 
favor  with  God  and  man ;  the  Christ  whose  glorious  majesty, 
still  unequaled  and  inimitable,  looks  down  upon  our  low 
estate,  and  proclaims  itself  to  be  the  mighty  work  of  God. — 
Newman  Smyth  in  TIlg  Religious  FceliiKj,  pp.  87,  88. 

SPINOZA THE    IDEAL    CHRIST. 

To  know  the  ideal  Christ,  namely,  the  eternal  wisdom  of 
God,  which  is  manifest  in  all  things,  .  .  .  especially  in  Jesus 
Christ, — this  alone  is  necessary. — See  Townsend's  God-Man, 
p.  294,  footnote. 


228  FAITHS  OF  FAMOUS  MEN. 

STEWART    AND    TAIT NO    MERE    MAN. 

At  present  there  is  no  life  more  deeply  studied  than  the 
life  of  Christ.  .  .  .  There  is  perhaps  hardly  a  human  heing 
who  seriously  questions  the  moral  beauty  of  the  character  of 
Christ.  .  .  .  Inasmuch  as  the  relation  of  Christ  to  the  uni- 
verse is  there  (in  the  Bible)  asserted  to  have  been  different 
from  that  of  any  mere  man,  so  the  works  of  Christ  are  to  be 
regarded  as  different  from  those  which  any  mere  man  can 
accomplish. —  TJie  Unseen  Universe,  pp.  2,  13,  54. 

STRAUSS THE    HISTORICAL    CHRIST. 

This  Christ,  as  far  as  he  is  inseparable  from  the  highest 
type  of  religion,  is  historical,  not  mythical ;  is  an  individual, 
not  a  symbol.  To  the  historical  person  of  Christ  belongs  all 
in  his  life  that  exhibits  his  religious  perfection,  his  discourses, 
his  moral  action,  and  his  passion.  He  remains  the  highest 
model  Avithin  the  reach  of  our  thought.  No  perfect  piety  is 
possible  without  his  presence  in  the  heart.  As  little  as 
humanity  will  ever  be  without  religion,  so  little  will  it  be 
without  Christ;  for  to  have  religion  without  Christ  would  be 
as  absurd  as  to  enjoy  poetry  without  regard  to  Homer  or 
Shakspere. 

STRONG    ON    STRAUSS'S    MYTHICAL    CHRIST. 

(From  Josiah  Strong's  The  New  Era,  p.  113.)  Strauss 
really  rendered  an  invaluable  service  to  Christianity  by  his 
attack  on  its  central  citadel.  It  resulted  in  concentrating 
study  on  Jesus,  which  has  produced  a  wdiole  library  of  Lives 
of  Christ ;  it  has  turned  religious  thought  from  other  teachers 
to  the  Great  Teacher;  it  has  led  to  a  fresh  study  of  the 
Master's  words,  wdiich  has  thrown  new  light  on  every  page 
of  the  Gospel,  and,  as  Principal  Fairbairn  says,  has  made 
this  generation  better  acquainted  with  the  historical  Christ 
than  any  generation  between  him  and  us. 

STRONG THE    AUTHORITATIVE    TEACHER. 

(Josiah  Strong,  The  New  Era,  pp.  83,  110.)  No  one  ques- 
tions that  in  the  time  of  Tiberius  there  was  a  man  called 


CHRIST.  229 

Jesus,  who  was  put  to  death  by  the  procurator  Pontius  Pilate, 
whose  doctrines  spread  rapidly  throughout  the  Roman  world, 
whose  followers  worshiped  him  as  God,  and  lived  lives  of 
remarkable  i)urity.  Thus  much  is  not  a  matter  of  inference 
or  faith,  but  of  established  fact.  .  .  .  He  never  studied  in  a 
rabbinical  school.  It  is  safe  to  say  that  he  never  talked  with 
a  Platonist  or  Stoic  philosopher,  quite  safe  to  say  that  he 
never  read  a  Greek  or  Latin  book ;  he  very  likely  never  saw 
a  book  of  any  sort  except  a  few  copies  of  the  "  Law  and 
Prophets."  He  probably  never  saw  a  map  of  the  world, 
and,  except  in  his  infancy,  never  traveled  outside  of  a  little 
country  smaller  than  some  of  our  counties.  He  spent  his 
life  among  the  narrowest  and  most  exclusive  of  all  races; 
and  yet,  without  the  broadening  influences  of  reading  or 
travel  or  educated  companionship,  he  presents  a  character,  a 
spirit,  a  sympathy,  a  doctrine,  as  broad  as  mankind  and  as 
profound  as  human  need. 

STRONG GOING    BACK    TO    CHRIST. 

(From  President  Rochester  Theological  Seminary.)  I  too 
would  go  back  to  Christ,  but  in  a  larger  and  deeper  sense, 
etc.  ...  I  would  go  back  to  Christ,  as  to  that  which  is  origi- 
nal in  thought,  archetypal  in  creation,  immanent  in  history; 
to  the  Logos  of  God,  who  is  not  only  the  omniscient  Reason, 
but  the  personal  Conscience  and  Will,  at  the  heart  of  the 
universe.  ...  I  would  carry  with  me  and  lay  at  His  feet  all 
the  new  knowledge  of  His  greatness  wdiich  philosophy  and 
history  have  given.  .  .  .  Let  us  go  back  to  Christ  with  the 
new  understanding  of  Him  which  modern  thought  has  given 
to  us.  We  propose  to  go  back  from  deism  to  Christ  the  life 
of  nature;  from  atomism  to  Christ  the  life  of  humanity; 
from  externalism  to  Christ  the  life  of  the  church. — American 
Journal  of  Theology^  Vol.  I.,  No.  L 

STRVKER THE    CHRIST    CURE. 

All  the  ills  of  time  have  their  root  in  evil.  Prosperity 
comes  by  obedience  to  the  law  of  Christ.  The  Son  of  INlan 
knows  what  ails  the  world,  and  he  is  its  only  i)Ossible  cure. 


230  FAITHS  OF  FAMOUS  MEN. 

One  year  of  universal  and  absolute  Christianity  would  trans- 
form every  })eoi)le  under  heaven. — M.  W.  Stryker. 

SUNDAY-SCHOOL  JOURNAL  ON  GOD's  MIRROR. 

There  is  in  Rome  an  elegant  fresco,  ])y  (iuido, — "  The 
Aurora."  It  covers  a  high  ceiling.  Looking  up  at  it  from 
the  pavement,  your  neck  grows  stiff,  your  head  dizzy,  and 
the  figures  indistinct.  The  owner  has  placed  a  large  mirror 
near  the  floor.  You  may  noAV  sit  at  your  leisure,  look  into 
the  mirror,  and  without  fatigue,  study  the  fresco  that  is  above 
you.  In  Christ,  as  in  a  mirror,  we  may  behold  the  glory  and 
truth  and  grace  of  God. 

swing's  view  of  Christ's  divinity. 

The  moment  that  you  declare  Christ  only  a  human  being, 
you  have  weakened  his  influence  upon  the  soul.  ...  To  make 
Christ  only  a  frail  human  being  is  to  strike  Christianity  in 
its  heart's  life ;  and  hence  among  the  great  laws  of  tlie  Chris- 
tian religion  we  must  include  the  divineness  of  our  Lord.  .  .  . 
Most  useful  must  be  that  form  (of  doctrine)  that  makes 
Christ  a  divine  Being.  .  .  .  Christ  is  declared  (by  some)  to 
be  only  man — only  fallible  man.  And  thus  the  human  race 
is  crowded  back,  far  away  from  the  old  center  of  Divine 
warmth  and  light;  and  many  is  the  soul  which  this  theory 
has  left  without  a  flower,  or  leaf,  or  trace  of  summer  time. 
The  light  and  warmth  are  eclipsed,  and  the  poor  soul  gropes 
about,  and  tries  to  find  in  civilization  a  power  denied  to  it  in 
the  realm  of  the  Divine  and  Infinite.  .  .  .  (But  in  the  case  of) 
men  looking  upon  a  divine  Christ,  their  souls  are  affected  by 
the  holiness  and  immortal  life  in  the  great  vision. 

TACITUS THE    SPREAD    OF    CHRISTIANITY. 

The  author  of  that  sect  was  Christus,  who  had  been  exe- 
cuted in  Tiberius's  time  by  the  procurator  Pontius  Pilate. 
This  pestilential  superstition,  checked  for  a  while,  burst  out 
again,  not  only  through  Judea,  the  first  seat  of  the  evil,  but 
even  through  Rome,  the  center  both  of  influence  and  out- 


CHRIST.  231 

break  of  all  that  is  atrocious  and  disgraceful  from  every  quar- 
ter. First  were  arrested  those  who  made  no  secret  of  their 
sect,  and  by  this  clue  a  vast  multitude  of  others  also. 


TALLEYRAND   TO    THE    THEOPHILANTHROPISTS. 

Talleyrand,  it  is  said,  once  received  a  delegation  of  theo- 
philanthropists,  who  consulted  him  as  to  the  best  way  of  in- 
troducing their  proposed  new  religion.  After  hearing  them 
he  said,  "  Gentlemen,  I  refer  you  to  a  historical  fact  which 
may  give  you  some  light  as  to  the  best  way  to  establish  a  new 
religion  in  the  world.  When  Christ  undertook  to  establish  a 
new  religion,  he  was  crucified,  he  lay  in  the  grave  three 
days,  he  arose  again  and  ascended  into  heaven.  If  you 
would  succeed,  I  advise  you  to  do  the  same." — Samuel  Harris, 
The  SelJ-Revelation  of  God,  pp.  133,  134. 

THOMPSON    (ROBERT   ELLIS) CHRIST    AND    THE    CHILD. 

It  is  notable  what  a  place  is  given  to  childhood  in  the  Gos- 
pels. .  .  .  The  children  are  especially  singled  out  for  the  Mas- 
ter's loving  kindness.  His  own  childhood  we  find  in  Luke, 
probably  as  the  beloved  physician  heard  it  from  Mary's  lips. 
He  took  the  little  ones  in  his  arms  (Mark  says)  and  laid  his 
hands  upon  them  and  blessed  them.  He  set  a  little  child  in 
the  midst  of  the  contentious  disciples,  and  told  them  that  the 
childlike,  loving,  unanxious  spirit  was  (is)  that  of  the  divine 
kingdom.  He  watched  the  children  at  their  play  in  the 
streets  of  Capernaum,  and  drew  parables  from  their  actions. 
The  children  welcomed  him  with  hosannas,  while  scribe  and 
Pharisee,  and  even  the  disci^^les,  trooped  along  as  dumb  as 
the  ass  that  he  strode.  When,  after  his  death,  resurrection 
and  ascension,  his  Church  lifted  her  voice  in  appeal  to  the 
Father  of  all,  they  spoke  of  the  Son  as  "  thy  holy  child 
Jesus."  The  words  are  appropriate,  for  our  Lord  was  one 
who  never  left  his  childhood  behind  him,  and  out  of  whose 
heart  the  child  never  died. — Divine  Order  in  Human  Society^ 
pp.  69,  70. 


232  FAITHS  OF  FAMO  US  3IEN. 

TILLMAN CHRIST    AND    THE    FOOL. 

He  would  be  a  fool  who  denies  the  beneficent  influence  of 
the  Christian  religion  upon  men  as  taught  by  Christ.  It  is 
the  best  code  of  morals  to  live  by  that  has  ever  been  formu- 
lated.— (Senator)  B.  R.  Tillman,  in  The  Christian  Herald,  June 
14,  1899. 

TOLSTOI FROM    NIHILISM    TO    ISM    OF    JESUS. 

For  thirty-five  years  of  my  life  I  was,  in  the  proper  ac- 
ceptation of  the  word,  a  nihilist, — not  a  revolutionary  socialist, 
but  a  man  who  believed  in  nothing.  Five  years  ago  my  faith 
came  to  me.  I  believed  in  the  doctrine  of  Jesus,  and  my 
whole  life  underwent  a  sudden  transformation.  .  .  .  Life  and 
death  ceased  to  be  evil;  instead  of  despair  I  tasted  joy  and 
happiness  that  death  could  not  take  away.  Will  any  one, 
then,  be  offended  if  I  tell  the  story  of  how  all  this  came 
about  ?— See  Tolstoi's  My  Religion.     (Preface.) 

TOWNSEND    ON    THE    GOD-MAN. 

That  a  colossal  figure  crossed  the  world's  horizon  eighteen 
centuries  ago,  no  one  does,  and  at  present,  no  one  cares  to 
deny.  Then,  by  universal  testimony,  commenced  a  new  era. 
Changes  great  and  grand  were  inaugurated.  And,  what  is 
most  singular  of  all,  none  now  fail  (fails)  to  see  that  around 
the  name  of  a  certain  One,  as  an  attractive  center,  all  those 
marked  events  and  changes  faithfully  and  forever  revolve. 
.  .  .  This  true  soul,  this  ruler  of  nations,  sinless  and  infinite, 
a  God  and  a  man,  is  an  established  fact.  .  .  .  He  in  whom 
we  believe  is  both  Jesus  of  Nazareth  and  Almighty  God,  the 
world's  GOD-MAN.  ...  Is  it  an  object  of  wonder  that  Eve 
and  every  woman  of  the  race  for  four  thousand  years  did 
hope  to  be  the  chosen  Mary  and  bear  a  divine  Son  ? — L.  T. 
Townsend's  God-Man,  pp.  106,  111,  161,  409. 

TRENCH    ON  THE    SON    OF    MAN. 

He  was  "  Son  of  Man,"  as  alone  realizing  all  which  in  the 
idea  of  man  was  (is)  contained,  as  the  second  Adam,  the  Iiead 
and  representative  of  the  race, — the  one  true  and  perfect 


CHRIST.  233 

flower,  which  ever  unfolded  itself  of  the  root  and  stock  of 
humanity.  Claiming  this  title  as  his  own,  he  witnessed 
against  opposite  poles  of  error  concerning  his  person, — the 
Ebionite,  to  which  the  exclusive  title  "  Son  of  David  "  might 
have  led  ;  and  the  Gnostic,  which  denied  the  reality  of  the 
human  nature  that  bore  it. — Notes  on  the  Parables,  p.  84. 

VANDYKE    FINDS    A    SOLID    ROCK. 

The  person  of  Jesus  Christ  stands  solid  in  the  history  of 
man.  He  is  indeed  more  substantial,  more  abiding,  in  human 
apprehension,  than  any  form  of  matter,  or  any  mode  of  force. 
The  conceptions  of  earth  and  air  and  fire  and  water  change 
and  melt  around  Him  as  the  clouds  melt  and  change  around 
an  everlasting  mountain  peak.  All  attempts  to  resolve  Him 
into  a  myth,  a  legend,  an  idea, — and  hundreds  of  such 
attempts  have  been  made — have  drifted  over  the  enduring 
reality  of  His  character  and  left  not  a  rack  behind.  The 
result  of  all  criticism,  the  final  verdict  of  enlightened  com- 
mon-sense, is  that  Christ  is  historical. — The  Gospel  for  an  Age 
of  Doubt,  p.  58. 

VANDYKE    POINTS    TO    SINKING    SAND. 

The  testimony  of  eighteen  centuries  to  the  impossibility 
of  explaining  the  personality  of  Christ  on  humanitarian 
grounds  is  in  itself  an  evidence  of  His  Divinity.  ...  A  thou- 
sand attempts  to  account  for  the  life  of  Christ  without  admit- 
ting His  divinity  have  been  made.  Not  one  of  them  has 
succeeded  in  winning  the  assent  of  any  great  mass  of  men 
for  any  great  length  of  time.  They  have  hardly  survived 
the  lives  of  those  w^ho  have  invented  them. — Ibid.,  p.  118. 

VOLTAIRE CHRISTLIKENESS    OF    "QUAKERS." 

The  famous  Pennsylvania  differs  from  other  countries  in 
the  singularity  of  its  new  i)lanters.  William  Penn,  tlie  head 
of  that  religion  which  is  im})roperly  called  Quakerism,  and 
from  whom  the  country  was  named,  drew  np  a  set  of  laws 
for  it  about  the  year  1680.  .  .  .  The  Christianity  which  he 
brought  with  liim  is  no  more  like  that  of  the  rest  of  Europe 


234  FAITHS  OF  FAMO  US  MEN. 

than  his  colony  is  like  the  others.  His  companions  professed 
the  simplicity  and  equality  of  Christ's  first  disciples,  without 
any  other  tenets  than  those  which  came  from  His  mouth,  so 
that  the  sum  of  the  whole  was  to  love  God  and  man.  .  .  . 
They  were  superior  to  all  other  people  in  morality.  .  .  .  Penn 
and  his  primitives  made  it  a  capital  maxim  not  to  have  any 
lawsuits  among  themselves,  nor  to  war  with  strangers.  .  .  . 
These  primitives  must  be  allowed  to  be  the  most  respectable 
of  men,  and  the  prosperity  of  their  colony  is  no  less  remark- 
,able  than  the  purity  of  their  manners.  Philadelphia,  or  the 
City  of  Brethren,  is  one  of  the  finest  towns  in  the  universe. — 
Essay  on  General  History. 

WANAMAKER CHRIST's    FOUR    TRIALS. 

Four  times  Jesus  Christ  was  tried :  the  first  time  before 
the  high  priests,  Annas  and  Caiaphas,  and  twice  before 
Pilate.  For  a  time  his  fate  seemed  to  be  hanging  in  the 
balance,  but  they  kept  on  and  meant  to  keep  on  until  they 
were  able  to  pronounce  sentence  against  him.  They  forced 
through  charges  and  convicted  him.  It  was  simply  a  ques- 
tion of  policy  and  time.  .  .  .  The  prisoner  is  very  thin  and 
tired-looking.  His  face  is  bloody  from  the  brutal  blows  of 
the  priests  ;  but  Pilate  sees  a  kind  of  stateliness  in  the  pres- 
ence of  this  pale-faced  Galilean.  He  feels  the  influence  of 
a  majestic  man.  He  turns  to  Christ  and  asks  him,  "  Art 
thou  the  King  of  the  Jews?" — leaving  the  case  judicially 
and  taking  it  up  as  a  man  facing  a  greater  man  himself. 
From  that  time  afterward  it  was  a  fight  between  Pilate  and 
the  Jews,  resulting  in  the  defeat  of  Pilate  and  the  crucifixion 
of  Christ. — Sunday  School  Lesson,  Jesus  Condemned. 

WARD    (mRS.     HUxMPHREY) JESUS    IN    "ROBERT    ELSMERE." 

(Closing  remarks  in  Elsmere's  discourse.)  Do  you  think 
that  you  can  escape  from  Jesus  of  Nazareth,  that  you  can  put 
him  aside  as  though  he  had  never  been  ?  Folly  !  Do  what 
you  will,  you  cannot  escape  him.  His  life  and  death  under- 
lie our  institutions  as  the  alphabet  underlies  our  literature. 
.  .  .  The  life  of  Jesus  is  wrought  ineffaceably  into  the  higher 


CHRIST.  235 

civilization,  the  nobler  social  conceptions  of  Europe.  It  is 
Avrought  into  your  being  and  mine.  We  are  what  we  are 
.  .  .  largely  because  a  Galilean  peasant  was  born  and  grew 
into  manhood  and  preached  and  loved  and  died.  Do  you 
think  that  a  fact  so  tremendous  can  be  just  scoffed  awaj^ — 
that  we  can  get  rid  of  it,  and  of  our  share  of  it,  by  a  ribald 
paragraph  and  a  caricature?  ...  A  call  comes  to  you  and 
me  ...  to  go  back  to  the  roots  of  things,  to  reconceive  the 
Christ,  to  bring  him  afresh  into  our  lives,  to  make  the  life, 
so  freely  given  for  man,  minister  again  in  new  ways  to  man's 
new  needs.  .  .  .  All  that  is  most  essential  to  man — all  that 
saves  the  soul,  all  that  purifies  the  heart — that  he  has  still  for 
you  and  me,  as  he  had  it  for  the  men  and  women  of  his  own 
time.  ...  It  is  your  urgent  business  and  mine  to  do  our 
very  utmost  to  bring  this  life  of  Jesus — our  precious  inval- 
uable possession  as  a  people — back  into  some  real  and  cogent 
relation  with  our  modern  lives  and  beliefs  and  hopes.  .  .  . 
If  we  turn  away  from  the  real  Jesus  of  Nazareth,  ...  we 
turn  away  from  that  in  which  our  weak  wills  and  despond- 
ing souls  were  meant  to  find  their  most  obvious  and  natural 
help  and  inspiration — from  that  Symbol  of  the  Divine 
which,  of  necessity,  means  the  most  to  us. — pp.  537-541. 

WATSON    ("  MACLAREN  ") THE    MIND    OF    THE     MASTER. 

It  is  impossible  to  a2:)preciate  a  picture  with  your  face  at 
the  canvas ;  but  even  his  blind  generation  were  arrested  by 
Jesus.  There  was  a  note  in  his  words  that  caught  their  ear, 
the  echo  of  Divine  authority.  There  was  an  air  about  him, 
the  manner  of  a  larger  world.  No  man  could  convince  him 
of  sin.  .  .  .  He  was  ever  beyond  criticism.  He  ever  compelled 
admiration  in  honest  men.  "  Thou  art  the  Christ,"  said  a 
Jewish  peasant  with  instinctive  conviction,  "the  Son  of  the 
Living  God."  Centuries  have  only  confirmed  this  spontane- 
ous tribute  to  Jesus's  life.  No  one  has  yet  discovered  the 
word  which  Jesus  ought  not  to  have  said,  none  suggested 
the  better  word  that  he  might  have  said.  No  action  of  his 
.  .  .  has  fallen  short  of  the  ideal.  He  is  full  of  surprises, 
but  they  are  all  surprises  of  perfection.  .  .  .  This  Man  alone 


236  FA ITHS  OF  FAMO  US  MEN. 

never  made  a  Mse  step,  never  struck  a  jarring  note. —  The 
Mind  of  the  Master,  pp.  81,  82. 

WATSON    (**  MACLAREN  ") THE    PERSON    OF    JESUS. 

It  does  not  surprise  one  that  Jesus  sliould  suddenly  disap- 
pear, any  more  than  that  a  bubble  should  rise  to  the  surface 
of  the  water ;  or  that  he  ascended  from  the  earth,  any  more 
than  that  a  bird  should  open  its  wings  and  fly.  It  was  not 
strange  that  Jesus  should  pass  into  the  unseen ;  it  was 
strange  that  he  should  appear  in  the  seen.  .  .  .  Faith  may 
languish ;  creeds  may  be  changed ;  churches  may  be  dis- 
solved ;  society  may  be  shattered ;  but  one  cannot  imagine 
the  time  when  Jesus  will  not  be  the  fair  image  of  perfection, 
or  the  circumstances  wherein  he  will  not  be  loved.  He  can 
never  be  superseded ;  he  can  never  be  exceeded.  Religions 
will  come  and  go — the  passing  shapes  of  an  eternal  instinct; 
but  Jesus  will  remain  the  standard  of  the  conscience  and 
the  satisfaction  of  the  heart. — Ibid.,  pp.  198,  199,  298. 

Webster's  superhuman  savior. 

(Literary  men  dining  in  Boston.)  "  Mr.  Webster,  can  you 
comprehend  how  Jesus  could  be  both  God  and  man  ?"  "  No, 
sir,  I  cannot ;  .  .  .  and  I  should  be  ashamed  to  acknowledge 
him  as  my  Savior  if  I  could.  ...  If  I  could  comprehend 
him,  he  could  be  no  greater  than  myself;  and  such  is  my 
conviction  of  accountability  to  God ;  such  is  my  sense  of 
sinfulness  before  him ;  and  such  is  my  knowledge  of  my 
own  incapacity  to  recover  myself,  that  I  feel  that  I  need  a 
superhuman  Savior." — Related  by  Bishop  Janes. 

Webster's  faith  in  christ. 

(Letter  to  Rev.  T.  Worcester.)  I  believe  Jesus  Christ  to 
be  the  Son  of  God.  The  miracles  which  he  wrought  estab- 
lish, in  my  mind,  his  personal  authority,  and  render  it 
proper  for  me  to  believe  whatever  he  asserts. 

I  believe,  therefore,  all  his  declarations,  as  well  when  he 
declares  himself  to  be  the  Son  of  God,  as  when  he  declares 
any  other  proposition. 


CHRIST.  237 

And  I  believe  that  there  is  no  other  way  of  salvation  than 
through  the  merits  of  his  atonement. — Daniel  Webster. 

WEBSTER    (dANIEL)    DICTATES    HIS    OWN    EPITAPH. 

This  is  the  inscription  to  be  placed  on  my  monument.  I 
want  to  have  somewhere  a  declaration  of  my  belief  in  Chris- 
tianity. I  do  not  wish  to  go  into  any  doctrinal  distinctions 
as  to  the  person  of  Jesus,  but  I  wish  to  express  my  belief  in 
his  divine  mission : 

Lord,  I  believe;   help  thou  mine  unbelief. 
Philosophical 
Argument,  especially  that 
drawn  from  the  Vastness  of  the  Uni- 
verse in  Comparison  with  the  Apparent  Insig- 
nificance of  this  Globe,  has  sometimes  shaken  my  Reason 
for  the  Faith  which  is  in  me  ;  but  my  Heart  has  always  assured 
and  reassured  me  that  the  Gospel  of  Jesus  Christ  must  be  a  Divine 
Reality.     The  vSermon  on  the  Mount  cannot  be  merely  a  Human  Produc- 
tion. 
This  Belief  enters  into  the  very  Depth  of  my 
Consciousness.     The  whole  History  of 
Man  proves  it. 

WILCOX   (ella    wheeler) — Christ's    native    tongue. 

The  wise  men  ask,  "  What  language  did  Christ  speak?" 
They  cavil,  argue,  search,  and  little  prove. 
Oh  sages,  leave  your  Syriac  and  your  Greek  I 
Each  heart  contains  the  knowledge  that  you  seek  : 
Christ  spoke  the  universal  language — Love. 

WILLIAM     I.     (emperor)     COMMENDS    CHRIST. 

May  all  the  alumni  of  this  institution  (Cathedral  College) 
find  this  (Jubilee)  day  so  blest  to  them  that  the  knowledge 
of  God  and  his  only  begotten  Son  Jesus  Christ,  as  the  only 
source  of  true  salvation,  may  advance  to  them. 


2^8  FAITHS  OF  FAMO  US  MEN. 


PART   V. 
IMMORTALITY. 


ADDISON    DREAMS    OF    A    FUTURE    STATE. 

Why  will  any  man  be  so  impertinently  officious  as  to  tell 
me  that  all  prospect  of  a  future  state  is  only  fancy  and  delu- 
sion ?  Is  there  any  merit  in  being  the  messenger  of  ill 
news  ?  If  it  is  a  dream,  let  me  enjoy  it,  since  it  makes  me 
both  the  happier  and  better  man. — Joseph  Addison. 

ADDISON    SINGS    OF    THE    SOUL's    SECURITY. 

The  soul,  secure  in  her  existence,  smiles 

At  the  drawn  dagger,  and  defies  its  point. 

The  stars  shall  fade  away,  the  sun  himself 

Grow  dim  with  age,  and  nature  sink  with  years  ; 

But  thou  shalt  flourish  in  immortal  youth. 

Unhurt  amidst  the  war  of  elements. 

The  wreck  of  matter,  and  the  crash  of  worlds. 

(For  Addison  again,  see  Cato.) 

AGASSIZ THE    IMMORTALITY    OF    ANIMALS. 

Most  of  the  arguments  of  philosophy  in  favor  of  the  im- 
mortality of  man  apply  equally  to  the  permanency  of  the 
immaterial  principles  in  other  living  beings. — Essay  on  Classi- 
fication. 

ALGER    NAMES    SOME    NOTED    BELIEVERS. 

The  greatest  philosophers,  the  pre-eminently  imperial 
thinkers  :  Plato,  Aristotle,  Aquinas,  Anselm,  Hegel,  et  al — 
have  asserted  the  eternal  substantiality  of  the  soul.  To 
acce2:>t  the  doctrine  on  the  authority  of  the  wisest  philoso- 
phers and  the  purest  saints  is  perfectly  in  keeping  with  what 
the  human  race  does  in  all  other  provinces  of  thought. — A 
Critical  History  of  the  Doctrine  of  a  Future  State,  pp.  744,  745. 


IMMORTALITY,  239 

ARNOLD    (eDWIx)    CONSIDERS    DEATH    A    BIRTH. 

There  is  a  significance  like  a  perpetual  whisper  from  Na- 
ture in  the  way  in  which  the  theme  of  his  own  immortality 
haunts  a  man.  ...  It  is  not  on  account  of  the  incredibility 
of  a  conscious  life  after  death  that  sensible  people  should 
doubt  it.  ...  It  is  reasonable  to  believe  that  she  (Nature) 
commences  afresh  with  her  delicately  developed  treasures, 
making  them  the  groundwork  and  stuff  for  splendid  farther 
living,  by  process  of  death,  which,  even  when  it  seems  pre- 
mature, is  probably  as  natural  and  orderly  as  birth,  of  which 
it  is  the  complement;  and  wherefrom,  it  may  w^ell  be,  the 
newborn  dead  arises  to  find  a  fresh  world  ready  for  his  pleas- 
ant and  novel,  but  sublimated  body,  with  gracious  and 
willing  kindred  ministrations  awaiting  it,  like  those  which 
provided  for  the  human  babe  the  guarding  arms  and  nour- 
ishing breasts  of  its  mother. — Death — and  Afterwards,  pp.  12, 
16,  32,  33. 

ARNOLD    (mATTHEw) MOUNTING    TO    ETERNAL    LIFE. 

No,  no  !  the  energy  of  hfe  may  be 

Kept  on  after  the  grave,  but  not  begun  ; 

And  he  who  flagged  not  in  the  earthly  strife — 

From  strength  to  strength  advancing — only  he — 

His  soul  well-knit,  and  all  his  battles  won — 

Mounts — and  that  hardly — to  eternal  life. 

Barnes's  immortal  humming-bird. 

The  moment  that  you  attach  the  idea  of  immortality  to 
anything,  no  matter  how  insignificant  it  may  otherwise  be, 
that  moment  you  invest  it  with  unspeakable  importance. 
Nothing  can  be  mean  and  unworthy  of  notice  which  is  to  ex- 
ist forever.  The  little  humming-bird  that  on  a  May  morning 
poises  itself  over  the  opening  honeysuckle  in  your  garden, 
and  which  is  fixed  a  moment  and  then  gone,  is  lovely  to  the 
eye,  but  we  do  not  attach  to  it  the  idea  of  great  importance  in 
the  scale  of  being.  But  attach  to  that  now  short-lived  beau- 
tiful visitant  of  the  garden  the  word  "  immortality,"  and  you 
invest  it  at  once  with  unspeakable  dignity.    Let  it  be  confined 


240  FAITHS  OF  FAMOUS  MEN. 

forever  in  a  cage,  or  let  it  start  off  on  rapid  wing,  never  to 
tire  or  faint,  beyond  the  reach  of  Nej^tune,  or  where  the  comet 
flies,  or  where  Sirius  is  fixed  in  the  heavens,  to  continue  its 
flight  when  the  heavens  shall  have  vanished  away,  and 
though  with  most  diminutive  consciousness  of  being,  you 
make  it  an  object  of  the  deepest  interest.  The  little,  lonely, 
fluttering,  eternal  wanderer!  The  beautiful  little  bird  on 
undying  wing  among  the  stars!  Who  can  track  its  way? 
What  shall  we  think  of  its  solitariness  and  eternal  homeless- 
ness?  What,  then,  shall  we  think  of  an  immortal  soul?  A 
soul  to  endure  forever !  .  .  .  a  soul  capable  of  immortal  hap- 
piness or  pain !  My  careless,  thoughtless  reader ;  that  soul, 
immortal  and  eternal,  is  yours. — Albert  Barnes,  The  Way  of 
Salvation,  p.  64. 

BEECHER GRAIN  THAT  GROWS  EVERYWHERE. 

Take  the  existence  of  the  soul  in  heaven  ;  .  .  .  that  is  full 
of  obscurities.  But  let  it  hang  in  the  realm  of  the  imagina- 
tion, and  it  is  not  only  the  product  of  the  imagination  of  one 
man,  but  of  all  the  nations  through  the  growth  of  time.  It 
is  the  imagination  that  has  been  reaped  and  threshed  and 
winnowed  and  grown  into  the  very  bread  of  life.  It  is  not 
any  poem  or  notion  ;  it  is  the  work,  the  final  work  of  the 
imagination  of  the  human  race  speaking  all  languages,  under 
all  governments ;  it  is  the  result  to  which  men  come:  that 
death  does  not  stop  human  life  ;  it  goes  on  unending. — Henry 
Ward  Beecher,  Comments  on  Robert  Ingersoll's  Discourse  at 
the  Grave  of  his  Brother,  E.  C.  Ingersoll. 

BOARDMAN THE    SOULS    OF    BRUTES. 

If  the  Scripture  is  to  be  believed,  animals  have  "  souls;"  .  .  . 
and  having  souls,  who  knows  but  that  animals,  at  least  some 
of  them,  are  immortal?  .  .  .  Ah,  this  mystery  of  life,  this 
Vital  Principle  common  to  man  and  animal,  this  riddle  of 
the  Psyche,  this  enigma  of  the  Soul !  I  do  not  wonder  that 
men  in  all  ages  of  the  world  have  bowed  down  before  it.  I 
do  not  wonder  that  in  that  far-off  age,  when  intellectual 
Egypt  was  mapping  out  the  heavens  and  rearing  her  own 


IMMORTALITY.  24 1 

mighty  pj-ramids,  she  knelt  before  her  Sacred  Bull  and  Ibis 
and  Beetle,  because  she  believed  them  endowed  with  souls 
and  instinct  with  immortality. — George  Dana  Boardman,  The 
Orentive  Week,  i3p.  163,  166. 

BOLINGBROKE THE     BELIEF'S    BEGINNINGLESSNESS. 

The  doctrine  of  the  immortality  of  the  soul  has  been  incul- 
cated from  time  immemorial. 

BROOKS    (bishop) SERIAL    SCULPTURE-WORK. 

Shall  not  the  sculptor  sleep  one  hundred  times  before  the 
statue  which  he  begins  to-day  is  finished,  and  wake  one 
hundred  times  more  ready  for  his  work,  bringing  with  one 
hundred  new  mornings  to  his  work  the  strength  and  the 
visions  that  have  come  to  him  in  his  slumbers  ? — Sermons, 
Vol.  I.,  p.  221. 

BROWNING    IS    COMING    OUT    SOMEWHERE. 
Though  I  stoop 
Into  a  dark,  tremendous  sea  of  cloud, 
It  is  but  for  a  time.     I  press  God's  lamp 
Close  to  my  breast ;  its  splendor,  soon  or  late, 
"Will  pierce  tlie  gloom  ;  I  shall  emerge  somewhere. 

Bryant's  hymn  to  immortality. 

I  who  essayed  to  sing  in  earlier  days 
The  Thanatopsis,  and  the  Hymn  to  Death, 
Wake  now  the  Hymn  to  Immortality  : 
-^        Yet  once  again,  oh  man,  come  forth  and  view 
The  haunts  of  Nature  ;  and  she  shall  teach  thee. 


She  shall  teach  thee  that  the  dead  have  slept 
But  to  awaken  in  more  glorious  forms. 
And  that  the  mystery  of  the  seed's  decay 
Is  but  the  promise  of  the  coming  life. 

Aye,  learn  the  lesson  :  Though  the  worm  shall  b( 
Thy  brother  in  the  mystery  of  death, 
And  all  shall  pass,  humble  and  proud  and  gay 
Together  to  earth's  mighty  cliarnel-house, 
Yet  the  immortal  is  thy  heritage  ! 


16 


242  FAITHS  OF  FAMOUS  MFN. 

So  live  tlmt  when  tlie  miglity  caravan, 
Wliicli  halts  one  night-time  in  the  vale  of  death, 
Shall  strike  its  white  tents  for  the  morning  march, 
Thou  shalt  mount  onward  to  the  Eternal  Hills, 
Thy  foot  unwearied,  and  thy  strength  renewed 
Like  the  strong  eagle's  for  the  upward  flight. 

bulwer's  beautiful  by  and  by. 

Why  is  it  that  the  rainbow  comes  over  us  with  a  beauty 
that  is  not  of  earth  and  then  passes  off  and  leaves  us  to  muse 
upon  its  favored  loveliness  ?  Why  is  it  that  the  stars  that 
hold  their  festival  around  the  midnight  throne  are  set  above 
the  grasp  of  our  limited  faculties,  forever  mocking  us  with 
their  unapproachable  glory  ?  Why  is  it  that  bright  forms 
of  human  beauty  are  presented  to  our  view  and  then  taken 
from  us,  leaving  the  thousand  streams  of  our  affections  to 
flow  back  in  Alpine  torrents  upon  our  heart?  There  is  a 
realm  where  the  rainbow  never  fades,  where  the  stars  will  be 
spread  before  us  like  islands  that  slumber  on  the  ocean,  and 
where  the  beings  that  pass  before  us  like  shadows  will  stay 
in  our  presence  forever. — Bulwer  Lytton. 

burns— OUR    IMPERISHABILITY. 

The  voice  of  Nature  loudly  cries, 
And  many  a  message  from  the  skies, 
^     That  something  in  us  never  dies. 

— EoBert  Burns. 

BYRON    SINGS    OF    THE    SPIRIT-WORLD. 

How  welcome  those  untrodden  shores  ! 
How  sweet  this  very  hour  to  die. 
To  soar  from  earth  and  find  all  fears 
_/  Lost  in  thy  light — Eternity  ! 


If  when  this  dust  to  dust  restored, 
My  soul  shall  float  on  airy  wing. 
How  shall  Thy  glorious  name  adored 
Inspire  my  fainting  heart  to  sing  ! 
To  Thee  I  breathe  my  feeble  strain, 
Grateful  for  all  Thy  mercies  past, 
And  hope,  my  God,  to  Thee  again 
This  erring  life  may  fly  at  last. 


nmOBTALITY. 

245 

Immortality  o'ersweeps  all  pains,  all  tears,  all  titu        ^.7 
And  peals  like  the  eternal  thunders  of  the  deep  .  .  \Dial  always 
Into  my  ears  this  truth,— Thou  liv' St  forever  !  .   .  .  '"'US  per- 

The  thought  of  living  again  gives  me  great  pleasure.  ''^han 

CATO    TO    PLATO    (aS    PER   ADDISOX). 

It  must  be  so — Plato,  thou  reasonest  well  ! — 
Else  whence  this  pleasing  hope,  this  fond  desire, 
This  longing  after  immortality  ? 
Or  whence  this  secret  dread  and  inward  horror 
Of  falling  into  naught?     Why  shrinks  the  soul 
Back  on  herself,  and  startles  at  destruction  ? 
'Tis  the  divinity  that  stirs  within  us  ; 
'^  'Tis  heaven  itself  that  points  out  a  hereafter 

And  intimates  eternity  to  man. 
Eternity  !  thou  pleasing,  dreadful  thought  I 

— Joseph  Addison's  Cato,  Act  V.,  Scene  1. 

CHUBB HOPE     IX    SPITE    OF    FREE-THOUGHT. 

He  (Thomas  Chubb)  expressed  a  hope  that  he  might  be 
"  a  sharer  of  the  Divme  favor  in  that  peaceful  and  happy 
state  which  God  has  prepared  for  the  virtuous  and  faithful 
in  some  other,  future  world." — 0.  B.  Frothingham,  in  Beliefs 
of  the  Unbelievers,  p.  16. 

CICERO    GLAD    TO     HUG    EVEN    A     DELUSION. 

If  I  am  wrong  in  believing  the  souls  of  men  immortal,  I 
please  myself  in  my  mistake ;  nor  while  I  live  will  I  ever 
choose  that  this  opinion  with  which  I  am  so  much  delighted 
should  ever  be  wrested  from  me.  But  if  at  death  I  am  an- 
nihilated, as  some  philosophers  suppose,  I  am  not  afraid  lest 
those  wise  men,  when  extinct  too,  should  laugh  at  my  error! 
s  /There  is  in  the  minds  of  men  a  presage  of  a  future  existence ; 
and  it  takes  deepest  root  and  is  most  discoverable  in  the 
greatest  geniuses  and  most  exalted  souls.  .  .  .  The  strongest 
argument  is  that  Nature  herself  is  tacitly  persuaded  of  the 
immortality  of  the  soul ;  which  appears  from  that  great  con- 
cern, so  generally  felt  by  all,  for  what  will  happen  after 
death. 


244  FAITHS  OF  FAMOUS  MEN. 

CICERO    REGARDS    THE    EARTH    AS   AN    INN. 

I  am  convinced  that  my  departed  friends  are  so  far  from 
having  ceased  to  live,  that  the  state  that  they  now  enjoy  can 
alone  with  propriety  be  called  life.  This  opinion  I  am 
induced  to  embrace,  not  only  as  agreeable  to  the  best  deduc- 
tions of  reason,  but  in  just  deference  also  to  the  authority  of 
the  noblest  and  most  distinguished  philosophers.  I  con- 
sider this  world  as  a  place  which  nature  never  designed  for 
my  permanent  abode ;  and  I  look  upon  my  departure  from 
it,  not  as  being  driven  out  of  my  habitation,  but  as  leaving 
my  inn.  - 

CLARKE    (j.    F.) AN    INSTINCTIVE    BELIEF.  y 

The  vast  majority  of  mankind  have  always  believed  in  a 
future  existence.  So  the  Egyptians  believed — as  the  monu- 
ments and  papyri  show — forty  centuries  ago.  Such  has  been 
the  faith  of  all  the  great  religions,  Buddhism  not  excepted; 
also  of  savage  tribes;  ...  of  sages — like  Socrates,  Plato, 
Goethe,  and  Emerson.  This  belief  has  not  come  from  argu- 
ment, or  reasoning,  .  .  .  but  from  an  inborn  instinct.  .  .  . 
If  man  has  an  instinct  looking  to  a  future  life,  and  there  is 
no  future  life  provided  for  him,  this  is  a  solitary  exception 
to  a  rule  otherwise  universal. — The  Hereafter  (A  Symposium,  / 
1888.) 

CLEVELAND    (mISS) WORDSWORTH 's    ODE. 

There  is  that  "  horse-faced  "  Wordsworth  !  His  "  drowsy 
frowsy  "  Excursion  might  still  be  gathering  dust  on  Mr.  Cot- 
tle's bookshelves  but  for  his  Intimations  of  Immortality  which 
caught  the  ear  of  unscientific  people — always  longing  for 
such  intimations — and  forthwith  he  is  become  poeta  nascitur. 
— Rose  Elizabeth  Cleveland,  Essays,  p.  21. 

COOK CARLYLE,   EMERSON    AND   GOETHE. 

If  you  listen  to  the  inner  voice  of  Emerson's  latest  publi- 
cations, and  Carlyle's,  you  will  find  that  these  men  whom 
you  have  called  pantheists  are  no  deniers  of  personal  immor- 
tality. .  .  .  Emerson  has  again  and  again  asserted  the  per- 
sonal immortality  of  the  soul,  and  never  denied  it  in  reality, 


IMMOBTALITY.  245 

though  he  has  often  done  so  in  appearance.  The  Dial  always 
assumed  the  fact  of  immortality.  .  .  .  The  ''  conscious  per- 
sonal" continuance  of  the  soul,  Emerson  no  more  than 
Goethe  denies. — Joseph  Cook,  Biology,  186,  284  ff. 

CYRUS    DIES     BELIEVING     IN    ANOTHER    LIFE. 

I  was  never  able  to  persuade  myself  that  the  soul,  as  long 
as  it  was  in  the  body,  lived,  but  when  it  was  removed  from 
this,  that  it  died ;  neither  that  the  soul  ceased  to  think,  when 
separated  from  the  unthinking  and  senseless  body ;  but  it 
seemed  to  me  most  probable  that  when  free  from  the  body, 
then  it  became  most  wise. — Xen.  Cyrop.,  Lib.  VIII.,  Cap.  7. 

DAVY    (sir    HUxMPHRY) OUR    WEE    KNOWLEDGE. 

-  We  know  very  little,  but  we  know  enough  to  hope  for  the 
individual  immortality  of  the  better  part  of  man. 

DICKENS    HEARS    THE    RUSTLE    OF    WINGS. 

The  rustle  of  an  angel's  wings  got  blended  with  the  other 
echoes,  and  had  in  them  the  breath  of  heaven  .  .  .  the  world 
that  sets  this  world  to  rights. 

DORNER THE    PLEDGE   OF    IMMORTALITY. 

Man's  immortality  stands  fast  upon  the  fact  of  the  posses- 
sion of  the  image  of  God.  .  .  .  The  true  conception  of  God 
places  the  worth  of  a  man  so  high,  and  God's  will  of  love  for 
communion  with  him  so  firm,  that  immortality  has  therein 
its  pledge. — The  Future  State  (Smyth,  Trans.),  p.  44. 

*' ELIOT    (gEORGE)  " THE     CHOIR    INVISIBLE. 

O  may  I  join  the  choir  invisible 

Of  those  immortal  dead  who  live  again 

In  minds  made  better  by  tlieir  presence  ;  live 

In  pulses  stirred  to  generosity, 

In  deeds  of  daring  rectitude,  in  scorn 

For  miserable  aims  that  end  with  self, 

In  thoughts  sublime  that  pierce  the  night  like  stars, 

And  with  their  mild  persistence  urge  men's  search 

To  vaster  issues. 


246  FAITHS  OF  FAMOUS  MEN. 

80  to  live  is  lieaven  : 
To  make  undying  music  in  tlie  world. 


Which  martyr'd  men  have  made  more  glorious 

For  us  who  strive  to  follow.     May  I  reach 

That  purest  heaven,  be  to  other  souls 

The  cup  of  strength  in  some  great  agony, 

Enkindle  gen'rous  ardor,  feed  pure  love, 

Beget  the  smiles  that  have  no  cruelty — 

Be  the  sweet  presence  of  a  good  diffused. 

And  in  diffusion  ever  more  intense. 

So  may  I  join  the  choir  invisible 

Whose  music  is  the  gladness  of  the  world. 

Emerson's  noontide  of  full  faith. 

Man  is  to  live  hereafter.  .  .  .  The  planting  of  a  desire  in- 
dicates that  the  gratification  of  that  desire  is  in  the  constitu- 
tion of  the  creature  that  feels  it.  .  .  .  The  Creator  keeps  his 
word  with  us.  .  .  .  Will  you,  with  vast  cost  and  pains,  edu- 
cate your  children  to  produce  a  masterpiece,  and  then  shoot 
them  down  ?  .  .  .  I  admit  that  you  find  a  deal  of  skepticism 
in  the  street  and  hotels  and  places  of  coarse  amusement.  .  .  . 
Where  there  is  depravity,  there  is  a  slaughter-house  style  of 
thinking.  One  argument  of  (for)  future  life  is  the  recoil  of 
the  mind  in  such  company, — our  pain  at  every  skeptical 
statement.  (Essay  on  Immortality.)  .  .  .  The  resurrection, 
the  continuance  of  our  being,  is  granted  ;  we  carry  the  pledge 
of  this  in  our  own  breast.  I  maintain  merely  that  we  cannot 
say  in  what  form  or  manner  our  existence  will  be  continued. 
(Conversation  with  Fredrika  Bremer,  Homes  of  the  Neiv  World, 
Vol.  I.,  p.  223.)  ...  I  commend  you  (in  final  letter  to  his 
Boston  parish)  to  the  Divine  Providence ;  and  may  the  blessed 
liope  of  the  resurrection,  which  he  has  planted  in  the  consti- 
tution of  the  human  soul,  and  confirmed  by  Jesus  Christ,  be 
made  good  to  you  beyond  the  grave.  In  this  faith  I  bid  you 
farewell.  (Frothingham's  Transcendentalism  in  New  Encfland. 
p.  235.)  .  .  .  I  have  always  thought  that  faith  in  immortality 
is  proof  of  the  sanity  of  a  man's  nature.  .  .  . 


IMMORTALITY.  247 

What  is  excellent, 

As  God  lives,  is  permanent  ; 

Hearts  are  dust,  hearts'  loves  remain  ; 

Hearts'  love  shall  need  thee  again. 

FICHTE    IS    DISCONTENTED    HERE. 

My  mind  can  take  no  hold  of  the  present  world  nor  rest  in 
it  for  a  moment,  but  my  whole  nature  rushes  on  with  irre- 
sistible force  toward  a  future  and  better  state  of  being. 

FRANKLIN DYING    IS    BEING    BORN. 

Life  is  a  state  of  embryo,  a  preparation  for  life.  A  man  is 
not  completely  born  until  he  has  passed  through  death. — 
Benjamin  Franklin,  1776. 

GLADSTONE EGYPTIAN    IMMORTALITY. 

The  Egyptians  were  not  a  people  of  very  high  intellectual 
development,  and  yet  their  religious  system  was  strictly  asso- 
ciated with,  I  might  rather  say  founded  on,  the  belief  in  im- 
mortality.— Later  Gleanings,  p.  145. 

GOETHE THE  SOUL's  ETERNAL  IDENTITY. 

(With  Eckermann  on  the  Weimar  Road,  gazing  at  the  set- 
ting sun.)  Setting,  nevertheless  the  sun  is  always  the  same 
sun.  I  am  fully  convinced  that  our  spirit  is  a  being  of  a  na- 
ture quite  indestructible,  and  that  its  activity  continues  to 
eternity. — Conversations  ivith  Eckermann,  p.  84.  .  .  .  (Again.) 
The  pious  wisely  draws  from  death  the  hope  of  future  bliss. 

GUTHRIE PAYING    FARE    TO    FERRYMAN. 

Why  do  these  weeping  Greeks  approach  the  dead  man  as 
he  lies  on  his  bier  for  burial,  and  open  his  mouth  to  ])ut  in 
an  obolus  ?  The  coin  is  the  passage-money  for  the  surly  fer- 
ryman who  rows  the  ghosts  over  Styx's  stream. 

GUTHRIE BOW    AND    ARROWS    FOR    A    CORPSE. 

Why  in  that  forest-grave  around  which  i)lunied  and 
painted  warriors  stand  unmoved  and  immovable  as  statues 
do  they  bury  with  the  Indian  chief  his  bow  and  arrows? 


248  FAITHS  OF  FAMOUS  MEN. 

He  goes  to  follow  the  chase  and  hunt  the  deer  in  the  specter- 
land  where  the  Great  Spirit  lives  and  where  the  spirits  of  his 
fathers  have  gone  before  him. 

hepworth's   next  act  in  the   drama. 

The  first  act  has  been  put  out  on  the  stage  and  is  being 
played  well  or  badly,  as  the  case  may  be,  and  when  the  cur- 
tain falls  on  that  mere  prolog,  we  have  a  right  to  expect  that 
the  play  shall  continue,  etc. — Herald  Sermons,  p.  218. 

HODGE CHRISTIANS    BORROW    NOT    OF    PAGANS. 

The  doctrines  which  in  the  New  Testament  are  declared 
to  be  a  part  of  the  Revelation  of  God  are  thereby  declared 
not  to  be  of  heathen  origin.  The  heathen  may  have  held 
them  ;  .  .  .  that  does  not  prove  that  such  doctrines  have  only 
a  human  origin  and  human  authority.  ...  It  is  certain  from 
the  teachings  of  the  New  Testament  that  the  Hebrews  did 
not  derive  these  doctrines  from  the  Persians  ;  it  is  therefore 
in  the  highest  degree  probable  that  the  Persians  derived  them 
from  their  neighbors  of  the  family  of  Shem  who  were  the  de- 
positaries of  the  revelations  of  God. — Systematic  Theology, 
III.,  786,  788. 

HODGE SOME    MEN    RESEMBLE    BATS. 

There  are  truths  which  cannot  be  denied  without  doing 
violence  to  our  nature ;  .  .  .  and  when  men  advance  theories 
which  are  opposed  to  these  fundamental  convictions,  they 
are  like  bats  impinging  against  the  everlasting  rocks. 

HOMER A   PART    OF   MAN's    SELF. 

Man  though  dead  retains  a  part  of  himself ;  the  immortal 
mind  remains. 

Hugo's  tomb  is  no  blind  alley. 

When  I  go  down  to  the  grave  I  can  say  like  so  many 
others  :  I  have  finished  my  day's  work  ;  but  I  cannot  say  :  I 
have  finished  my  life.  My  work  will  begin  again  next  morn- 
ing. My  tomb  is  not  a  blind  alley  ;  it  is  a  thoroughfare ;  it 
closes  with  the  twilight  to  open  with  the  dawn.  ...  It  would 


IMMORTALITY.  249 

not  be  worth  while  to  live  at  all,  were  we  to  die  entirely. 
That  which  alleviates  labor  and  sanctifies  toil  is  to  have  con- 
stantly before  us  the  vision  of  a  better  world  appearing 
through  the  darkness  of  this  life. 

ILIOWIZI    (rabbi) JEWISH    VIEW. 

It  is  erroneous  to  take  it  for  granted  that  in  Biblical  times 
the  Jew  saw  in  the  coffin  the  end  of  all.  .  .  .  "Well  do  I 
know  that  my  Redeemer  liveth,  and  that  He  will  be  the  last 
after  all  creatures  of  dust ;  and  after  my  skin  is  cut  to  pieces 
will  this  be,  and  then  freed  from  my  body,  I  shall  behold 
God!"  And  Job  typifies  Israel.  .  .  .  If  Providence  planned 
no  other  end  for  man  than  that  of  a  temporary  duration  to 
end  with  a  hopeless  return  to  eternal  silence,  He  would  not 
have  bestowed  on  him  such  celestial  gifts  as  He  denied  to 
every  other  creature  that  we  know  of.  .  .  .  This  unquench- 
able thirst  for  more  than  w^e  are  and  have,  this  conscious 
striving  for  aggrandizement  in  every  shape,  .  .  .  furnishes 
proof  that  the  confines  of  this  world  are  not  those  of  the 
soul. — Henry  Iliowizi.  Jewish  Dreams  and  Realities,  pp.  50, 
^1,  ITgOSO/  ■ 


IXGERSOLL    HEARS    A    WING    RUSTLING. 

The  idea  of  immortality  was  born  of  human  affection  and 
will  continue  to  ebb  and  flow  beneath  the  mists  and  clouds 
of  darkness  as  long  as  love  kisses  the  lips  of  death.  It  is  the 
rainbow  of  the  sunsetting ;  hope  shining  upon  the  tears  of 
grief.  ...  In  the  night  of  death,  hope  sees  a  star,  and  listen- 
ing love  can  hear  the  rustle  of  a  wing. 

JEFFERSON  (jOSEPh)  SPEAKS  SERIOUSLY. 

There  is  much  in  nature  to  enforce  the  idea  of  immortality. 
Even  the  caterpillar  teaches  that.  Would  God  have  made 
that  crawling,  unpleasant  grub,  and  then  transformed  it  into 
a  beautiful  butterfly,  perpetuating  its  existence  from  one 
state  to  another,  and  leave  man,  the  noblest  of  his  creatures, 
to  grope  through  this  world  and  be  annihilated  ?  Oh  no, 
my  friend,  there  is  surely  a  future  for  you   and   me,  not 


2  5  O  FAITHS  OF  FAMO  US  MEN. 

bounded  by  time.  What  it  is,  I  have  no  very  clear  idea; 
but  it  will  be  somewhere. — Josej^h  Jefferson,  at  "  Crows 
Nest,'^  to  William  E.  Bryant.  The  New  England  Magazine. 
Quoted  in  The  Literary  Digest,  A2:)ril  20,  1895. 

JOHNSON    (h.) A    NATURAL    BELIEF. 

Let  me  name  one  thing  that  Nature  suggests  but  does  not 
assert  in  answer  to  the  question,  "  What  is  man?"  That  he 
is  immortal,  that  somehow  death  does  not  end  all.  Nature 
gives  no  proof,  no  positive  and  absolute  proof  But  there 
are  hints,  suggestions,  inferences,  instincts,  analogies,  prob- 
abilities, that  bring  us  almost  to  the  very  door  of  certainty. 
— Herrick  Johnson,  Christianity's  Challenge, 

JOHNSON    (h.) A  UNIVERSAL    BELIEF. 

The  expectation  of  something  beyond  is  in  all  breasts. 
And  there  must  be  something  there — an  orb — to  so  draw  all 
human  souls.  So  men  guessed  in  the  dim  past.  So  they 
indefinitely  reasoned  at  Athens.  .  .  .  Man  has  everywhere 
believed,  in  all  ages  and  almost  without  exception,  that  man 
is  immortal. — Ibid. 

JOHNSON    (h.) A    SCRIPTURAL    BELIEF. 

Does  Christianity's  answer  to  the  question  "  What  is  man?" 
...  fit  into  these  strange  facts  of  history  and  consciousness? 
It  not  only  fits  all  the  facts,  but  explains  them,  accounts  for 
them,  solves  the  otherwise  insoluble  riddle,  and  pours  a  flood 
of  light  on  man's  dark  and  difficult  case.  Christianity  says : 
God  created  man  in  his  image.  .  .  .  He  (man)  defaced 
the  moral  image ;  .  .  .  but  he  retained  the  natural  image.  .  .  . 
Christianity  says:  Man  is  immortal.  It  comes  with  no 
guesses,  analogies,  probabilities.  It  comes  with  facts  and 
living  proofs :  .  .  .  "  He  is  risen."  .  .  .  We  know  that  death 
does  not  end  all.  "  Man  is  immortal  "  is  the  clear  ringing 
voice  of  Scripture.  .  .  .  Outside  of  Christ  there  is  nothing  else 
concerning  immortality  but  presumption. — Ibid. 


IMMOR  TA  LITY.  2  5  I 

LESSING IMMORTALITY    AND    CHRIST. 

Christ  became  the  first  practical  teacher  of  the  immortaht}^ 
of  the  soul.  .  .  .  For,  it  is  one  thing  to  suppose,  to  wish  for, 
to  believe  in,  the  immortality  of  the  soul,  as  a  philosophical 
speculation ;  it  is  another  to  direct  one's  inner  and  outer 
actions  thereby.  And  this,  at  least,  Christ  taught  for  the  first 
time.~See  Townsend's  God-Man,  pp.  289,  290. 

LO    HAS    HIS    IDEA    OF     IMMORTALITY. 

The  idea  of  immortality  (among  the  Mexican  Indians,  says 
Schoolcraft)  is  thoroughly  dwelt  upon.  It  is  not  spoken  of 
as  a  supposition  or  a  mere  belief  not  fixed.  It  is  regarded 
as  an  actuality,  as  something  known  and  approved  by  the 
judgment  of  the  nation.  During  the  long  period  of  my  resi- 
dence and  travels  in  the  Indian  country  I  never  knew  or 
heard  of  an  individual  who  did  not  believe  in  it  and  the  ap- 
pearance of  the  body  in  the  future  state.  No  small  part  of 
their  entire  mythology,  and  the  belief  that  sustains  man  in 
his  vicissitudes,  arise  from  the  anticipation  of  enjoyment  in 
a  future  life  after  the  soul  has  left  the  body. 

LONGFELLOW DEATH    IS    TRANSITION. 

There  is  no  death  !     What  seems  so  is  transition  ; 

This  fife  of  mortal  breath 
Is  but  the  suburb  of  the  life  elvsian, 

Whose  portal  we  call  death. 

Longfellow's   covered   bridge. 

The  grave  itself  is  but  a  covered  bridge  leading  from  light 
to  light,  through  a  brief  darkness. 

MACAULAY  AND  GROTE  ON  PLATO  AND  FRANKLIN. 

(Gladstone  says  in  The  North  American  Revieio,  February, 
1896 :)  Grote  declares  that  Plato  settled  nothing,  and  agrees 
with  Lord  Macaulay  that  the  philosophers,  from  Plato  to 
Franklin,  who  attempted  to  prove  immortality  w^ithout  tlie 
aid  of  revelation,  failed  deplorably. — Reference,  Grote's  Plato, 
II.,  pp.  203-205. 


2  52  FAITHS  OF  FAMO  US  MEN. 

MANGASARIAN     VERSUS    BEING    WIPED    OUT. 

Would  a  God  who  is  perfect  power,  perfect  wisdom,  per- 
fect love,  create  a  man,  endow  him  with  supernatural  capaci- 
ties, give  him  a  mind  capable  of  immense  growth,  a  heart 
never  weary  of  love,  a  soul  ever  springing  toward  God  and 
heaven,  and  then  wipe  him  out  in  the  twinkling  of  an  eye? 
Can  you  believe  of  a  perfect  father  giving  birth  to  children, 
feeding  them  from  his  breast,  bringing  them  up  to  manhood, 
and  then  digging  graves  to  thrust  them  back  into  nothing- 
ness ?  What  mockery !  Could  an  infinite  perfect  Being 
create  in  our  souls  the  craving  for  more  life,  and  then  deceive 
us  ?     It  cannot  be. 

masillon's  tomb  no  terminal  station. 

If  we  wholly  jDerish  with  the  body,  these  maxims  of  charity, 
patience,  justice,  etc.,  which  sages  have  taught  and  good  men 
have  practiced — what  are  they  but  empty  words  possessing 
no  real  and  binding  efficacy  ?  .  .  .  Speak  not  of  morality ;  it 
is  a  mere  chimera,  a  bugbear  of  human  invention,  if  retri- 
bution terminates  with  the  grave. 

MILLER     (hUGH) MATERIALISTS    AND    MAGGOTS. 

The  individual,  they  (the  materialists)  tell  us,  perishes 
forever;  but,  then,  out  of  his  remains  spring  other  vitalities. 
The  immortality  of  the  soul,  it  would  seem,  is  an  idle  fig- 
ment, for  there  really  exist  no  such  things  as  souls.  But  is 
there  no  comfort  in  being  taught,  instead,  that  we  are  to 
resolve  into  monads  and  maggots?  Job  solaced  himself 
with  the  assurance  that,  even  after  worms  had  destroyed  his 
body,  he  was  ...  to  see  God.  Had  Professor  Oken  been 
one  of  Job's  comforters,  he  would  have  sought  to  restrict  his 
hopes  to  the  prospect  of  living  again — in  the  worms !— Hugh 
Miller. 

MILLER  (hUGH) MAN  NOT  TO  BE  BEFOOLED. 

In  looking  on  the  lower  animals  whom  instinct  never  de- 
ceives, can  we  hold  that  man  should  be  the  befooled  expec- 


IMMOR  TALITY.  253 

tant  of  a  future  which  he  is  never  to  see?  No.  He  who 
keeps  faith  with  his  humbler  creatures — who  gives  to  the 
bee  and  the  dormouse  the  winter  for  which  they  prepare — 
will  not  break  faith  with  man.     (Condensed.) 

MONTGOMERY THE     DIVINE    IMAGE. 

The  soul,  of  origin  divine, 

God's  glorious  image,  freed  from  clay, 

In  God's  eternal  sphere  shall  shine, 

A  star  of  day  ! 
The  sun  is  but  a  spark  of  fire, 
A  transient  meteor  of  the  sky  ; 
The  soul,  immortal  as  its  sire, 

Shall  never  die  ! 

MORE    (hANNAH)    DEFINES    THE    SOUL. 

The  soul  on  earth  is  an  immortal  guest 

Compelled  to  starve  at  an  unreal  feast ; 

A  spark  which  upward  tends  by  nature's  force  ; 

A  stream  diverted  from  the  parent  source  ; 

A  drop  dissevered  from  the  boundless  sea ; 

A  moment  parted  from  eternity  ; 

A  pilgrim  panting  for  the  rest  to  come  ; 

An  exile  anxious  for  his  native  home. 

MULLER    (max) PERSONAL    IMMORTALITY. 

Without  a  belief  in  personal  immortality,  religion  is  like 
an  arch  resting  on  one  pillar,  like  a  bridge  ending  in  an 
abyss. 

MUNGER GOD    IS    NO    MOCKER. 

If  death  ends  life,  what  is  this  world  but  an  ever-yawning 
grave  in  which  God  buries  his  children  with  hopeless  sorrow, 
mocking  their  love  and  hope  and  every  attribute  of  his  own 
nature  ?— T.  T.  Munger. 

NAPOLEON    AND    THE    IMMORTAL    PICTURE. 

Napoleon  once  in  the  Louvre  turned  from  a  fine  picture,  to 
Baron  Denon,  saying,  "  That  is  a  fine  picture."  "  Yes,  im- 
mortal," was  the  reply.     "  How  long  will  this  picture  ,  .  . 


2  54  FAITHS  OF  FA3I0  US  MEN. 

last?"    "The   picture  will   last  five   hundred   years,  sire." 
"And  this  you  call  immortality!"  exclaimed  Napoleon. 

PAINE    HAS    ONE    POSITIVE    CONVICTION. 

The  belief  of  a  future  state  is  a  rational  belief  founded 
upon  facts  visible  in  creation.  ...  I  trouble  myself  not 
about  the  manner  of  future  existence.  I  content  myself 
with  believing  even  to  positive  conviction  that  the  Power 
that  gave  me  existence  is  able  to  continue  it  in  any  form  and 
manner  that  he  pleases,  either  with  or  without  the  body. 
...  I  hope  for  happiness  beyond  this  life. —  The  Age  of  Reason. 

Parker's  coffin  simply  a  cradle. 

We  are  all  waiting  to  be  born.  .  ,  .  Death  is  the  birth- 
angel.  .  .  .  The  soul  within  us  feels  her  wings  .  .  .  impatient 
for  the  sky.  ...  It  is  the  belief  of  mankind  that  we  shall 
live  forever.  This  is  not  a  doctrine  of  Christianity  alone.  .  .  . 
It  belongs  to  the  human  race.  You  may  find  nations  so  rude 
that  they  live  houseless,  in  caverns  of  the  earth ;  nations  that 
have  no  letters,  not  knowing  the  use  of  bows  and  arrows, 
fire,  or  even  clothes;  but  no  nation  without  a  belief  in  im- 
mortal life.  .  .  .  Immortality  is  a  fact  of  man's  nature ;  so  it 
is  a  part  of  the  universe;  just  as  the  sun  is  a  fact  in  the 
heavens  and  a  part  of  the  universe.  .  .  .  What  is  thus  in 
man  is  writ  there  of  God  who  writes  no  lies.  To  suppose 
that  this  universal  desire  has  no  corresponding  gratification 
is  to  represent  Him  not  as  the  Father  of  all,  but  as  only  a 
deceiver. 

PATTERSON HARBINGERS    PRECEDE   DAY. 

The  full-orbed  sun  of  immortality  did  not  appear  above 
the  liorizon  until  Christ  arose  from  the  grave  and  came  back 
from  death  to  life ;  but  the  harbingers  of  his  coming  were 
over  the  heavens. — R.  M.  Patterson,  Paradise^  p.  17. 

PLATO    HAS   ONE    FIRMLY    FIXED    FAITH. 

Plato  had  a  firm  religious  and  philosophical  faith  in  the 
immortality  of  the  soul,  which  was  continually  attracting 
his  thoughts,  making  it  a  favorite  theme  with   him,  and 


IMMORTALITY.  255 

exerting  its  influence  on  his  life.  There  are  two  tests  of  the 
sincerity  of  his  foith  :  1st.  He  always  treats  it  with  profound 
seriousness.  2d.  He  always  uses  it  as  a  practical  motive. — 
Alger. 

ROBERTSON OUR    CONSTANT    LONGING. 

There  is  an  irrepressible  longing  in  our  hearts.  We  wish 
for  immortality.  The  thought  of  annihilation  is  horrible! 
It  is  not  likely  that  God  would  have  given  to  all  men  such  a 
feeling  if  he  had  not  meant  to  gratify  it.  Every  natural 
longing  has  its  natural  satisfaction.  If  we  thirst,  God  has 
created  liquids  to  gratify  thirst.  .  .  .  If  we  long  for  life  and 
love  eternal,  it  is  likely  that  there  are  an  eternal  life  and  an 
eternal  love  to  satisfy  that  craving. — F.  W.  Robertson,  Ser- 
mons,  p.  418. 

ROBERTSON OUR    COMMON     BELIEF. 

_  Again,  we  have  the  tradition  of  universal  belief.  There  is 
not  a  nation  which  does  not  in  some  form  or  other  hold  that 
there  is  a  country  beyond  the  grave.  .  .  .  Now,  that  which 
all  men  everywhere  and  in  every  age  have  held,  it  is  impos- 
sible to  treat  contemptuously.  How  came  it  to  be  held  by 
all  if  it  be  only  a  delusion? — Ibid.,  p.  418. 

SCIPIO'S    DIVINE    ASSEMBLY    OF    SOULS. 

The  soul  when  departing  from  the  body  does  but  begin  to 
live.  0,  blessed  day.  when  I  arrive  at  the  divine  assembly 
of  souls ! 

SEISS   WANTS    NO   FINAL    FAREWELLS. 

That  death  should  be  to  us  an  everlasting  farewell,  not 
only  to  friends  and  scenes  with  which  we  have  been  most 
conversant,  but  to  every  light  and  joy  and  hope  and  capacity 
and  possibility  of  any  sort  of  existence,  is  a  thing  from  which 
our  whole  being  recoils  with  horror. — J.  A.  Seiss,  Right  Life^ 
p.  94. 

SHAKSPERE THE    CHOIR    INAUDIBLE. 

There's  not  the  smallest  orb  that  thou  behold' st, 
But  in  his  motion  like  an  angel  sings, 
Still  quiring  to  the  young-ey'd  cherubins  ! 


256  FAITHS  OF  FAMOUS  MEN. 

Such  liarnioiiy  is  in  immortal  souls  ; 
But  whilst  this  muddy  vesture  of  decay 
Doth  grossly  close  it  in,  we  cannot  hear  it. 

SMITH    (gOLDWIn) ACCOUNT    NOT    CLOSED    AT    DEATH. 

There  does  seem  to  be  a  voice  in  every  man  which,  if  he 
listen  to  it,  tells  him  that  his  account  is  not  closed  at  death. 
The  good  man,  however  unfortunate  he  may  have  been,  and 
even  though  he  may  not  have  found  integrity  profitable, 
feels  at  the  end  of  life  a  satisfaction  in  his  past  and  an  assur- 
ance that  in  the  sum  of  things  he  will  find  that  he  has  chosen 
aright.  The  most  obdurately  wicked  man,  however  his 
wickedness  may  have  prospered,  will  probably  wish,  when 
he  comes  to  die,  that  he  had  lived  the  life  of  the  righteous. 
.  .  .  There  seems  to  be  no  reason  why  we  should  not  trust 
the  normal  indications  of  our  moral  nature  as  well  as  the 
normal  indications  of  our  bodily  sense;  and  against  the 
belief  that  the  greatest  benefactors  and  the  greatest  enemies 
of  mankind  rot  at  last  undistinguished  in  the  same  grave, 
our  moral  nature  vehemently  rebels. — Guesses  at  the  Riddle  of 
Existence,  pp.  126,  127. 

SMITH    (sIDNEY) mankind's    BELIEF. 

Man  in  every  stage  of  society,  civilized  or  savage,  has  uni- 
versally believed  that  he  is  to  live  hereafter. 

SOCRATES    HOLDS    THAT     BLESSED    HOPE. 

Cheerfully  do  I  depart  this  life,  hoping  for  the  immortal, 
the  imperishable.  One  cannot  but  be  charmed  by  that 
blessed  hope. 

STRABO THE    ETERNAL    EXISTENCE, 

The  belief  in  the  eternal  existence  of  man's  soul  is  as 
ancient  as  mankind  itself. 

SWING  VERSUS  THE  FATHER  OF  NOTHINGNESS. 

There  is  nothing  in  the  nature  of  man  that  justifies  any 
other  outlook  than  that  broad,  open  sky  called  Immortality. 
,  .  .  There  is  no  manifest  reason  for  supposing  a  soul  made 


IMMORTALITY.  257 

in  such  a  divine  image  to  be  only  an  ephemeral  creature, 
going  quickly  to  nothingness,  thus  making  God  the  father 
of  the  dead  rather  than  of  the  living. — Truths  for  To-day. 

TENNYSON    CROSSING    THE    BAR     (eXT.). 

Sunset  and  evening  star, 

And  one  clear  call  for  me  ! 
And  may  there  be  no  moaning  of  the  bar, 

When  I  put  out  to  sea. 
For  though  from  out  the  bourne  of  Time  and  Place 

The  flood  may  bear  me  far, 
I  hope  to  see  my  Pilot  face  to  face 

When  I  have  crossed  the  bar. 

TOWNSEND    EXPRESSES    DOUBT    AND    FAITH. 

Our  doubts  respecting  the  doctrine  (of  immortality)  arise 
from  three  sources :  the  magnitude  of  the  subject,  our  igno- 
rance respecting  the  possibility  and  method  of  a  conscious 
existence  hereafter,  and  our  ignorance  respecting  the  locality 
of  the  soul  when  separated  from  the  body.  ...  In  a  sense 
we  admit  that  there  is  no  immortality  .  .  .  apart  from  a 
divine  Savior,  no  future  existence  which  has  real  value. 
Without  him  a  belief  in  a  future  state  is  little  better  than 
guess-work,  and  heaven  only  a  conjecture.  .  .  .  With  a 
Christian  faith,  that  future  life  is  as  certain  and  real  as  if  our 
feet  were  already  upon  its  pavements. — Cixdo,  pp.  275,  291, 
294. 

TRUMBULL    TALKS    TRICHOTOMICALLY. 

A  common  belief  among  men  is  that  man's  body  is  mortal, 
but  that  man's  soul  is  immortal ;  that  at  man's  death  his 
body  ends  its  mission,  while  his  soul  lives  on  for  a  new  mis- 
sion in  another  state.  Yet  this  idea  finds  no  justification  in 
the  Bible  text  in  the  original  languages.  It  is  a  popular 
error  which  is  liable  to  lead  men  astray,  and  which  sadly 
needs  correcting.  .  .  .  The  word  "soul"  applies  to  that  ani- 
mal life  which  man  has  in  common  with  the  brutes.  If  it 
be  immortal  in  man,  it  would  seem  to  be  immortal  in  brutes ; 
but  there  is  nothing  in  the  Bible  which  seems  to  justify  the 
belief  that  immortality  attaches  to  it  in  brutes  or  in  man. 

17 


2  5  8  FAITHS  OF  FAMO  US  MEN. 

Man  lias,  liowever,  that  which  distinguishes  him  from  the 
hrute,  tliat  which  is  liis  highest  possession  or  nature,  and 
which  marks  him  as  above  all  others  who  dwell  in  mortal 
bodies.  That  possession  or  nature  is  not  the  spul,  but  the 
spirit.  God  is  a  spirit,  and  man  in  having  a  spirit  is  so  far 
Godlike,  capable  of  knowing  God  and  of  aspiring  to  be  like 
God.  Immortality  attaches  to  God's  spirit,  and  because  man 
is  like  God  in  having  a  spirit,  it  is  fair  to  conclude  that  man's 
spirit,  not  man's  soul,  is  immortal. — H.  C.  Trumbull,  "  Edi- 
torial," The  Sunday-School  Times,  January  29,  1898. 

VAUGHAN NEW    LIFE    IN    AN     OLD     DRESS. 

But  felt  througli  all  this  fleshly  dresse 
Bright  shootes  of  everlastingnesse. 

VOLNEY's    NEW     FIND     IN     OLD    RUINS. 

All  the  earliest  nations  thought  that  the  soul  survives  the 
body  and  is  immortal. 

WATSON    ("MACLAREN") AGELESS    LIFE. 

To  the  race  the  destruction  of  this  hope  would  be  irrepa- 
rable, since  it  is  laden  with  a  wealth  of  compensation  and 
reparation.  Mourners  are  contented  because  those  "loved 
long  since"  are  only  "lost  awhile."  .  .  .  Physical  death 
Jesus  refused  to  recognize.  ...  It  is  incredible  that  when 
the  long  evolution  of  nature  has  come  to  a  head,  the  flower 
should  be  flung  away.  This  were  to  reduce  design  to  a  fiasco. 
.  .  .  One  must  be  afflicted  with  spiritual  stupidity  or  cursed 
by  incurable  frivolity  who  has  never  thought  of  that  new 
state  on  which  lie  may  one  day  enter.  .  .  .  Amid  the  pauses 
of  this  life,  when  the  doors  are  closed  and  the  traffic  of  the 
street  has  ceased,  our  thoughts  travel  by  an  irresistible  at- 
traction to  the  other  life.  .  .  .  According  to  the  drift  of  Jesus's 
preaching,  the  whole  spiritual  content  of  this  present  life,  its 
knowledge,  skill,  aspirations,  character,  will  be  carried  over 
into  the  future,  and  life  hereafter  be  the  continuation  of  life 
here.— The  Mind  of  the  Master,  pp.  70,  73,  201,  295  ff". 


IMMORTALITY.  259 

WEED    (tHURLOW) OUR    SUPPLEMENT. 

I  cannot  be  brought  to  believe  that  the  purpose  of  our  crea- 
tion is  fulfilled  by  our  short  existence  here.  To  me  the  exist- 
ence of  another  world  is  a  necessary  supplement  of  this,  to 
adjust  its  inequalities  and  imbue  it  with  moral  significance. 

Wordsworth's  noted  excursion. 

Hence  in  the  season  of  calm  weather, 

Though  inland  far  Ave  be, 
Our  souls  have  sighted  that  immortal  sea 

Which  brought  us  hither  ; 

Can  in  a  moment  travel  thither 
And  see  the  children  sport  upon  the  shore. 
And  hear  the  mighty  waters  rolling  evermore. 

YOUNG    NAMES    A  MIRACLE    OR    TWO. 

Still  seems  it  strange  that  thou  should'st  live  forever? 
Is  it  less  strange  that  thou  should'st  live  at  all  ? 
This  is  a  miracle  ;  and  that  no  more. 

YOUNG THE    SOUL'S    SOLE    COMFORT. 

'Tis  immortality,  'tis  that  alone  amid  life's  pains, 
Abasements,  emptiness,  the  soul  can  comfort. 
Elevate,  and  fill.     That  only,  and  that  amply 
This  performs. 


>6o  FAITHS  OF  FAMO  US  MEN. 


PART   VI. 

MILLENNIUM. 


r 


ABBOTT THE    PASSING    OF    ANIMALISM. 

The  only  hope  of  the  race  is  in  the  jDOwer  that  shall  lift 
him  (the  individual)  up  and  out  of  his  lower  self,  into  his 
higher,  truer,  nobler  self,  until  he  shall  no  longer  be  a  son 
of  the  animal,  but  in  very  truth  a  son  of  God. — Lyman 
Abbott,  in  The  Theology  of  an  Evolutionist. 

ABBOTT FACING    FUTUREWARD. 

The  Bible  from  its  opening  to  its  closing  utterances  is  a 
record  of,  a  call  to,  an  inspiration  of,  progress.  Its  face  is 
always  set  toward  the  future.  .  .  .  From  Genesis  to  Malachi 
the  faces  of  patriarch,  prophet  and  priest  are  turned  toward 
the  future.  That  which  inspires  the  apostles  is  not  the  mem- 
ory of  a  great  past,  but  the  hope  of  a  great  future.  And  when 
the  canon  closes,  the  last  vision  which  greets  our  eyes  is  .  .  . 
a  city  still  descending  out  of  heaven ;  ...  an  hour  yet  to 
come,  when  the  kingdoms  of  this  earth  shall  have  become 
the  kingdom  of  our  Lord,  etc.  .  .  .  The  Church  is  not  yet 
the  bride  of  Christ,  but  the  plebeian  daughter  whom  Christ 
is  educating  to  be  his  bride. — Lyman  Abbott,  The  Evolution 
of  Christianity,  pp.  10,  16  ff. 

"  ALDEN earth's    NEW    PENTECOST. 

The  world  is  awaiting  a  new  Pentecost.  Love  will  take 
the  place  of  selfseeking,  and  will  build  up  human  brother- 
hood. Every  new  cycle  will  more  nearly  approach  the  realiza- 
tion of  the  heavenly  harmony. — H.  M.  Alden,  God  in  His 
World,  p.  265. 


MILLENNIUM.  26 1 

ARNOLD     (m.) THE    NEW    AGE. 

Tlmndering  and  bursting 
In  torrents,  in  waves, 
Caroling  and  shouting 
Over  tombs,  amid  graves, — 
See  on  the  cumber' d  plain 

Clearing  a  stage, 
Scattering  the  past  about, 

Comes  the  New  Age. 

Barnes's   millennium  of  360,000  years. 

There  is  nothing  contrary  to  the  use  of  symbols  in  this 
book  (Revelation)  in  regard  to  time,  in  the  supposition  .  .  . 
that  it  is  meant  (in  Chapter  XX.)  that  the  world  shall  enjoy 
a  reign  of  peace  and  righteousness  during  the  long  period  of 
360,000  years.  Indeed  there  are  some  things  in  the  arrange- 
ments of  nature  which  look  as  if  it  were  contemplated  that 
the  earth  would  continue  under  a  reign  of  righteousness 
through  a  vastly  long  period  in  the  future. — Notes  on  the  Book 
of  Revelation,  p.  460. 

Barnes's   future  as  if  it  were  thus. 

(Elsewhere  in  his  "  Notes  "  on  the  same  book  Barnes  gives 
a  picture  of  the  state  of  things  "  under  the  Messiah,"  evi- 
dently at  the  expiration  of  the  360,000  years  ;  he  says  that  it 
will  be)  as  if  the  heavens  should  become  always  mild  and 
serene ;  ...  as  if  the  earth  should  become  universally  fertile 
and  beautiful ;  ...  as  if  human  life  should  be  lengthened 
to  the  age  of  the  patriarchs ;  ...  as  if  the  whole  serpent  tribe 
were  innocuous  ;  ...  as  if  the  martyrs  were  raised  from  the 
dead  ;  ...  as  if,  etc. 

beecher  not  crutching  up  this  world. 
The  Second  Adventists — noble,  honorable  men — hold  that 
until  the  personal  reign  of  Christ  is  ushered  in,  it  makes  but 
little  difference  what  they  do.  They  hold  that  all  that  can 
be  done  is  to  cruch  up  this  world  until  the  Savior  comes, 
when  he  will  put  an  end  to  all  wickedness  and  introduce 
righteousness  everywhere.     (^The  Christian  Union,  January  30, 


262  FAITHS  OF  FAMOUS  MEN. 

1878.)  ...  I  know  not  whether  the  second  advent  of  Christ 
is  at  hand  or  not.  I  do  not  know  even  what  the  meaning  of 
it  is.  That  there  is  to  be  a  literal  visit  of  Christ  to  earth 
again,  they  may  believe  who  are  wedded  to  physical  inter- 
pretations of  Scripture.  I  do  not  so  read  the  Word  of  God. 
{The  Independent.)  ...  I  think  that  you  will  see  Christ ;  but 
you  will  see  him  on  the  other  side.  You  will  go  to  him  ;  he 
will  not  come  to  you. — The  Christian  Union,  September  5, 1887. 

BEECHER THE  TREND  OF  THE  UNIVERSE. 

This  (Isaiah,  XI.,  1-19)  is  the  prediction  of  the  great  com- 
ing final  age.  It  delineates  the  governing  tendency  which 
is  guiding  the  universe,  represented  by  Jesus  Christ.  .  .  .  His 
administration  shall  overcome  all  evil  proceeding  from  the 
l^assions  of  men,  and  the  result  shall  be  that  the  world  and 
the  race  shall  attain  a  glorious  perfection  toward  which  slowly 
but  surely  things  are  evolving.  .  .  .  Violence,  cruelty  and  de- 
struction shall  be  so  changed  as  to  mingle  harmoniously 
with  .  .  .  simplicity,  innocence,  beauty,  love.  God  has  time 
enough.  He  dwells  in  eternity,  and  keeps  no  account  of 
time — nor  would  you,  nor  I,  if  we  were  such  as  He,  in  whose 
presence  one  thousand  years  are  as  a  day. — Evolution  and 
Religion,  pp.  204,  205,  388,  439. 

BEECHER god's    DAY   IS    ON   THE   WAY. 

I  believe  in  a  glorious  period  of  development  that  is  to 
make  the  world's  history  bright  as  noonday.  What  it  may 
be  I  know  not.  {The  Independent.)  No  darkness  .  .  .  can 
bury  the  faith  that  the  world  is  on  the  way  toward  the  mil- 
lennium and  the  day  of  ransom  of  the  race.  .  .  .  Gradually 
the  light  dawns,  and  as  little  by  little  the  true  method  of 
God  shall  be  revealed  in  nature,  I  think  that  we  shall  hear 
the  glorious  harmony  unbeset  by  those  tormenting  doubts 
and  difficulties  which  have  afflicted  good  men  in  days  gone 
by.  It  is  coming.  It  is  to  be  the  blossom  of  the  age  that 
follows  this  age,  and  the  fruit  will  come  in  the  millennium 
day. — Evolution  and  Religion. 


MILLENNIUM.  263 

BEECHER    WILL    HEAR    THE    HALLELUJAH. 

It  is  a  struggle  which  has  an  inevitable  termination — viz., 
such  an  exaltation  of  the  race  that  all  animal  instincts  will 
be  purged  out  of  it,  and  a  better  element  shall  reign.  Glori- 
ous times  are  now  at  hand.  The  new  heaven  casts  forw^ard 
a  twilight  glow  over  all  the  earth.  The  world  is  to  be 
redeemed,  and  I,  far  from  here,  shall  hear  the  shout  of  vic- 
tory:— The  kingdoms  of  this  world  have  become  the  king- 
dom of  our  Lord  and  Savior,  Jesus  Christ !  Even  so,  Lord 
Jesus,  come  quickly. 

BELLAMY    LOOKING    FORWARD. 

All  thoughtful  men  agree  that  the  present  aspect  of  society 
is  portentous  of  great  changes.  The  only  question  is  whether 
they  will  be  for  the  better  or  worse.  Those  who  believe  in 
man's  essential  nobleness  lean  to  the  former  view,  ^or  my 
part,  I  hold  to  the  former  opinion.  The  golden  age  lies 
before  us,  and  not  behind  us ;  and  it  is  not  far  away.  Our 
children  wdll  surely  see  it,  and  we,  too,  who  are  already  men 
and  women,  if  we  deserve  it  by  our  faith  and  works. — 
Edward  Bellamy.  -; - 

BICKERSTETH THE   TAMING   OF   THE    BRUTE. 

Peace  reigned.     Antipathies  of  kind  were  now 
Things  of  the  past.     The  wolf  and  yearling  lamb 
Were  playmates  ;  and  the  leopard  and  the  kid 
Gamboled  together  on  one  knoll  ;  the  steer 
And  lion  grazed  one  herbage,  and  the  ox 
Couch'd  with  tlic  ])ear  on  one  luxurious  sward. 

Dolphins  and  sharks  in  many  a  sunny  creek 
Together  basked  at  noon  ;  and  glittering  shoals 
Made  mirth  aroitnd  the  huge  leviathan. 
Nor  less,  as  I  have  seen,  the  king  of  birds 
Would  bear  the  cushat  dove  upon  its  wings 
Into  the  morning  sunliglit;   wliile  beneath, 
The  swallow  and  the  vulture  only  vied 
In  speed,  disporting  o'er  the  woods  and  waves. 

.   .   .   Even  the  infant  stretched  its  liand, 


264  FAITHS  OF  FAMOUS  MEN, 

Its  tiny  hand,  toward  the  cockatrice, 
Now  seen,  now  hidden  in  its  den  ;  and  babes 
Play'd  with  the  innocent  asp,  wreathing  a  coil 
Of  burnished  gold  and  opal  round  tlie  neck 
Or  as  a  bracelet  round  the  dimpled  arm. 

— E.  II.  Bickersteth,  Yesterday,  To-day  and  Forever. 

BOARDMAN THE    WAXING   OF    CHRISTIANITY. 

(Condensed.)  I  believe  that  theology  will  become  more 
and  more  Christological ;  the  instincts  of  animalism  will  be 
lost  in  the  sense  of  divine  sonship  ;  agnosticism  will  melt  in 
the  heat  of  personal  Christian  experiences ;  sectarianism 
will  be  swallowed  in  catholicity ;  ecclesiasticism  will  wane, 
and  Christianity  will  wax  ;  character  rather  than  opinion  will 
be  the  test  of  orthodoxy ;  the  standard  of  ethics  will  grow 
higher  and  higher;  the  whole  world  will  become  one  neighbor- 
hood ;  the  Golden  Rule  will  become  more  and  more  the  law 
of  society ;  and  faith,  hope  and  love  will  be  acknowledged 
the  human  trinity.  .  .  .  Let  then  the  pessimist  take  Good 
Friday  as  the  symbol  of  his  perpetual  threnody ;  we  opti- 
mists will  take  Easter  Sunday  as  the  symbol  of  our  perpetual 
jubilate. — George  Dana  Boardman,  April,  1898. — Copyright, 
The  (New  York)  World. 

BONAR THE    GRAY-HAIRED    EARTH. 

It  travels  onward — this  old  earth  of  ours, 
Bending  beneath  the  weight  of  years  and  hours  ; 
Mark  its  gray  hairs  and  note  its  failing  powers  ! 
Its  infancy,  and  youth,  and  prime  are  gone  ; 
Leaning  upon  its  staff,  it  totters  on, 
As  one  whose  Aveary  course  is  nearly  done. 

BOOTH THE    SIGNS    OF    THE    TIMES. 

He  ("  General "  Booth)  spoke  of  the  song  of  the  poets 
about  the  brotherhood  of  man,  and  peace  on  earth,  and  was 
asked  whether  the  world  is  drifting  toward  the  materializa- 
tion of  that  poetry  or  whether  it  is  preaching  and  singing 
one  way  and  going  and  practicing  another.  "  Alas  !  alas  !" 
he  exclaimed,  "  there  are  multiplying  signs  of  discontent  and 
increasing  armaments." — Interview,  April,  1898. 


MILLENNIUM.  265 

BRIGGS    VERSUS    PREMILLEXARIANS. 

It  depends  entirely  upon  themselves  what  the  future  is  to 
bring  forth.  If  they  abandon  their  organization,  disband 
their  committee,  stop  their  Bible  and  Prophetic  Confer- 
ences, we  doubt  not  that  there  will  soon  be  a  calm  again,  and 
they  will  remain  undisturbed  in  their  ecclesiastical  relations; 
but  if  they  are  determined  to  go  on  in  their  aggressive  move- 
ment, they  will  have  only  themselves  to  blame  if  the  storm 
should  become  a  whirlwind  that  will  constrain  them  to 
depart  from  the  orthodox  churches  and  form  another  hereti- 
cal sect.— Quoted  in  Peters's  The  Theocratic  Kingdom,  pub- 
lished in  1884.     See  Vol.  I.,  p.  481. 

BROOKS    (bishop) DEVELOPMENT    OF    DEVILMENT. 

I  have  no  patience  with  the  foolish  talk  which  would  make 
sin  nothing  but  imperfection,  and  would  preach  that  man 
needs  nothing  but  to  have  his  deficiencies  supplied,  to  have 
his  native  goodness  educated  and  brought  out,  in  order  to  be 
all  that  God  would  have  him  be.  The  horrible  incompetency 
of  that  doctrine  must  be  manifest  enough  to  any  man  who 
knows  his  own  heart,  or  who  listens  to  the  tumult  of  wicked- 
ness which  arises  from  all  the  dark  places  of  the  earth.  Sin 
is  a  dreadful,  positive,  malignant  thing.  What  the  world  in 
its  worst  part  needs  is  not  to  be  developed,  but  to  be  destroyed. 
Any  other  talk  about  it  is  shallow  and  mischievous  folly. 
The  only  question  is  about  the  best  method  and  means  of 
destruction.  Let  the  surgeon's  sharp  knife  do  its  terrible 
work — let  it  cut  deep  and  separate  as  well  and  thoroughly 
as  it  can  the  false  from  the  true,  the  corrupt  from  the  uncor- 
rupt — it  can  never  dissect  away  the  very  principle  of  corrup- 
tion which  is  in  the  substance  of  the  blood  itself.  Nothing 
but  a  new  reinforcement  of  health  can  accomplish  that. — 
Sermons,  Vol.  IV.,  pp.  217,  218. 

brooks  (insHOP) — god's   il\xd   in   history. 

One  year  God  lifted  the  curtain  from  a  hidden  continent, 
and  gave  to  his  children  a  whole  new  world  in  which  to  carry 


266  FAITHS  OF  FAMOUS  MEN. 

out  his  purposes.  Another  year  he  revealed  to  them  a  strange, 
simple  little  invention,  which  made  the  treasured  knowledge 
of  the  few  to  be  the  free  heritage  of  all.  .  .  .  Another  year 
he  sent  the  message  of  liberty  to  a  nation  of  bondmen,  and 
the  fetters  fell  off  from  their  limbs.  We  call  these  events  of 
history.  They  have  a  right  to  be  called  the  coming  of  the 
Lord.  They  all  are  echoes  and  illustrations  of  that  great 
coming  of  the  Lord  from  which  they  who  have  known  of  it 
agree  by  instinctive  consent  to  date  their  history  : — the  birth 
of  the  Child  of  Bethlehem,  the  Man  of  Nazareth  and  Calvary, 
into  the  world. — Sermons,  Vol.  IV.,  pp.  363,  364. 

BROOKS     (bishop) CONVERSION     OF    THE    WORLD. 

All  that  has  been  done  yet  in  all  the  Christian  centuries  is 
only  the  sketch  and  prelude  of  what  is  yet  to  be  done.  .  .  . 
The  noblest  souls  always  have  believed  that  humanity  is 
capable  of  containing,  and  is  sure  sooner  or  later  to  receive, 
a  larger  and  deeper  infusion  of  divinity.  .  .  .  Surely  this  of 
all  times  is  not  the  time  to  disbelieve  in  foreign  missions.  .  .  . 
Distance  has  ceased  to  be  a  hindrance.  Language  no  longer 
makes  men  total  strangers.  A  universal  commerce  is  creat- 
ing common  bases  and  forms  of  thought.  For  the  first  time 
in  the  history  of  the  world  there  is  a  manifest — almost  an 
immediate — possibility  of  a  universal  religion.  .  ,  .  Surely 
he  who  despairs  of  the  power  of  the  Gospel  to  convert  the 
world  to-day  despairs  of  the  noontide  just  when  the  sun  is 
breaking  out  of  the  twilight  on  the  earth. — Sermons,  Vol.  IV., 
pp.  169,  190,  354  flf. 

BROWN THE    MISERABLE    VIEW. 

Judging  from  the  prophecies  to  which  Premillenarians 
commonly  refer,  and  the  literal  sense  which  they  insist  upon 
giving  to  them,  they  appear  to  expect  one  vast  carnage — 
slaughter  in  a  literal  battle  or  battles — "the  land  soaked 
with  blood,"  and  "  all  the  fowls  filled  with  flesh."  And  this 
is  what  they  term  the  judgment  of  the  quick,  or  at  least  the 
principal   part  of  it — miserable   view. — See   Christ'' s  Second 


MILLENNIUM.  267 

Coming^  p.   305    (note).     Quoted   in   Peters's    The  Theocratic 
Kingdom,  Vol.  II.,  p.  108. 

BROWNING    (mRS.) A    COMING     BROTHERHOOD. 

Bring  us  the  liiglier  example  :  release  us 
Into  the  larger  coming  time. 
No  more  Jew  or  Greek  then — tauntinij 
Nor  taunted  ;  no  more  England  nor  France, 
But  one  confederate  brotherhood,  planting 
One  flag  only,  to  mark  the  advance, 
Upward  and  onward,  of  all  humanity. 

— See  Italy  and  the  World. 

BROWNING   (MRS.) THE    RENEWED    WORLD. 

The  world's  old, 
But  the  old  world  waits  the  time  to  be  renewed  : 
Toward  wliich  new  hearts  in  individual  growth 
Must  quicken,  and  increase  to  multitude 
In  new  dynasties  of  the  race  of  men, — 
Developed  whence,  shall  grow  spontaneously 
New  churches,  new  economies,  new  laws, 
Admitting. freedom,  new  societies 
Excluding  falsehood.     He  shall  make  all  things  new. 

— See  Aurora  Leigh. 

BRUCe's    OLD-TESTAMENT     PROPHET. 

The  surprise  is  that  a,  man  of  such  moral  intensity,  so 
severe  a  critic  of  his  time,  should  be  so  oj^timistic  in  his  view 
of  the  future.  It  comes  so  natural  to  the  moral  critic  to  be 
gloomy  and  pessimistic,  that  we  wonder  when  we  observe 
that  these  men,  who  made  the  most  exacting  demands  from 
their  contemporaries  (etc.),  give  the  most  glowing  enthusi- 
astic pictures  to  be  met  with  in  the  world's  literature  of  a 
golden  age  to  come,  when  the  loftiest  ideals  of  goodness  and 
happiness  should  be  fully  realized. — A.  B.  Bruce,  Apologeties, 
p.  246. 

BRUCE    HIS    OWN     PROPHET. 

We  ought  to  expect  God  to  do  greater  things  in  the  future 
than  he  has  done  in  any  past  age, greater  things  than  are  re- 
corded in  history,  or  than  it  enters  the  mind  of  the  average 


268  FAITHS  OF  FAMOUS  MEN. 

Christian  to  ask  or  even  to  imagine.  We  must  look  for  re- 
sults more  worthy  of  the  love  of  God,  more  commensurate 
with  the  moral  grandeur  of  Christ's  self-sacrifice,  more  clearly 
demonstrating  that  Christ  is  the  center  of  the  universe.  Tlie 
Christian  theory  of  the  universe  is  inherently  and  invincihly 
optimistic.  Its  optimism  is  not  shallow  or  impatient.  Its 
eyes  are  open  to  the  evil  that  is  everywhere  in  the  world,  and 
it  does  not  expect  these  evils  to  be  cured  in  a  day,  or  a  gen- 
eration, or  a  century,  or  even  a  millennium.  Nevertheless 
its  fixed  faith  is  that  cured  they  shall  be  in  the  long  run. — 
Ibid.,  p.  70. 

bush's  millennium  is  past  already. 

To  represent  the  Apocalyptic  millennium,  which  he  (the 
reader)  has  always  conceived  as  but  another  name  for  the 
golden  age  of  the  church,  as  actually  synchronizing  with  the 
most  calamitous  period  of  her  annals,  will  no  doubt  do  vio- 
lence to  his  most  cherished  sentiments  respecting  that  dis- 
tinguished era.  .  .  .  This  may  strike  the  reader  as  a  very  re- 
volting conclusion.  .  .  .  We  strenuously  maintain  that  it  is 
the  same  persons  who  live  and  reign  and  judge  and  are  be- 
headed— all,  too,  at  precisely  the  same  time.  (The  forego- 
ing sentiments  by  Professor  Bush,  author  of  Notes  on  Genesis, 
The  Millennium,  etc.,  are  referred  to  by  Rev.  Peters  in  his 
The  Theocratic  Kingdom,  as)  "  caricaturing  the  magnificent 
prophecies  of  the  millennium  by  applying  them  to  a  period 
disastrous  to  the  church,  full  of  bitter  discussions  and  per- 
secutions, pregnant  with  deceit,  violence  and  entailed  evils." 
.  .  .  "  It  is  a  matter  of  surprise  that  the  old  Popish  view  of  a 
past  millennium  dating  its  rise  from  the  First  Advent,  or 
from  .  .  .  Pentecost,  or  from  .  .  .  Constantine,  etc.,  should  be 
held  by  a  few  Protestants.  By  far  the  strongest  advocate  of 
this  view  is  Professor  Bush  ;  but  it  is  very  unsatisfactory 
and  most  arbitrary."  ..."  Professor  Bush,  in  accord  with  his 
theory  of  a  past  millennial  age  in  which  persecution  more  or 
less  predominated,  says:  .  .  .  '  This  millennial  period  is  not 
intrinsically  a  prosperous  era,  but  the  reverse.'  " — See  Peters's 
The  Theocratic  Kingdom,  I.,  505,  II.,  293,  III.,  174. 


MILLENNIUM.  269 

BUSHNELL'S    UNXHRISTIANIZED    CHRISTENDOM. 

The  Christian  world  has  been  gravitating  visibly  more  and 
more  toward  the  vanishing  point  of  faith  for  whole  centuries, 
and  especially  since  the  modern  era  of  science  began  to  shape 
the  thoughts  of  men  by  only  scientific  methods.  Religion 
has  fallen  into  the  domain  of  mere  understanding,  and  so  it 
has  become  a  kind  of  wisdom  not  to  believe  much,  therefore 
to  expect  little.  .  .  .  Thus  far  the  tendency  is  visible  on  every 
side  to  believe  in  nature  simply,  and  in  Christianity  only  so 
far  as  it  conforms  to  nature  and  finds  shelter  under  its  laws. 
And  the  mind  of  the  Christian  world  is  becoming  every  day 
more  and  more  saturated  with  this  propensity  to  naturalism, 
gravitating  as  it  were  by  some  fixed  law,  though  impercep- 
tibly or  unconsciously,  toward  a  virtual  and  real  unbelief  in 
Christianity  itself. — Nature  and  the  Supernatural,  pp.  21,  453. 

BUSHNELL's    christianized    CHRISTENDOM. 

I  say  not  nor  believe  that  Christendom  will  be  Puritanized 
or  Protestantized ;  but  what  will  be  better  than  either,  it  will 
be  Christianized.  It  will  settle  then  into  a  unity,  probably 
not  of  form,  but  of  practical  assent  and  love — a  common- 
wealth of  the  spirit,  as  much  stronger  in  its  unity  than  the 
old  satrapy  of  priestly  despotism  as  our  republic  is  stronger 
than  any  other  government  in  the  world. 

CAINE JOHN    storm's    PRAVER. 

How  long,  0  Lord,  how  long?  From  the  bosom  of  God, 
where  thou  reposest,  look  down  on  the  world  where  thou  didst 
walk  as  a  man.  Didst  thou  not  teach  us  to  pray  "  Thy  king- 
dom come"?  Didst  thou  not  say  that  .  .  .  when  it  came, 
the  poor  should  be  blest,  the  hungry  fed,  the  blind  see,  the 
heavy  laden  find  rest,  and  the  will  of  thy  Father  be  done  on 
earth?  .  .  .  But  nigh  upon  two  thousand  years  have  gone, 
0  Lord,  and  thy  kingdom  has  not  come.  In  thy  name  now 
doth  the  Pharisee  give  alms  in  the  streets  to  the  sound  of  a 
trumpet  going  before  him.  In  thy  name  now  doth  the  Lcvite 
pass  by  on  the  other  side  when  a  man  has  fallen  among 


270  FAITHS  OF  FAMOUS  MEN. 

thieves.  In  tliy  name  now  doth  the  priest  buy  and  sell  the 
ghid  tidings  of  the  kingdom,  giving  for  the  gospel  of  God  the 
commandments  of  men,  living  in  rich  men's  houses,  faring 
sumptuousl}^  every  day,  praying  with  his  lips  "  Give  us  this 
day  our  daily  bread,"  but  saying  to  his  soul  "  Soul,  thou  hast 
much  goods  laid  up  for  many  years  ;  take  thine  ease,  eat, 
drink,  and  be  merry/'  How  long,  0  Lord,  how  long? — The 
Christian,  pp.  459,  460. 

caklvle's  country  backslides  beelzebubward. 

The  look  of  England  is  to  me  at  this  moment  abundantly 
ominous,  the  question  of  capital  and  labor  growing  ever  more 
anarchical,  insoluble  by  the  notions  hitherto  applied  to  it, 
pretty  certain  to  issue  in  petroleum  one  da}^,  unless  some 
other  gospel  than  that  of  the  dismal  science  (political  econ- 
omy) come  to  illuminate  it.  .  .  .  What  a  contrast  between 
now  and — say  one  hundred  years  ago  !  At  that  date,  or  still 
more  conspicuously  for  ages  before  it,  all  England  awoke  to 
its  work  with  an  invocation  to  the  Almighty  Maker  to  bless 
them  in  their  day's  labor,  and  help  them  to  do  it  well.  Now 
all  England,  shopkeepers,  workmen,  all  manner  of  competing 
laborers,  awaken  as  if  it  were  with  an  unspoken  but  heartfelt 
prayer  to  Beelzebub  "  O  help  us,  thou  great  Lord  of  shoddy, 
adulteration,  and  malfeasance,  to  do  our  work  with  the  maxi- 
mum of  slimness,  swiftness,  profit,  and  mendacity,  for  the 
Devil's  sake — Amen.  " 

CARUS the     religion     OF    THE     FUTURE. 

The  religion  of  the  future  will  be  that  religion  which  can 
rid  itself  of  all  narrowness,  of  all  demand  for  blind  subordi- 
nation, of  the  sectarian  spirit,  and  of  the  Phariseeism  which 
takes  it  for  granted  that  its  own  devotees  alone  are  good  and 
holy,  while  the  virtues  of  others  are  but  polished  vices.  The 
religion  of  the  future  cannot  be  a  creed  upon  which  the  sci- 
entist must  turn  his  back  because  it  is  irreconcilable  with  the 
principles  of  science.  .  .  .  The  religion  of  the  future  can  only 
be  the  Religion  of  Truth. — Paul  Carus. 


MILLENNIUM.  2/1 

CHILD     (l.     M.) HER     COMING    ECLECTIC    CHURCH. 

Milan  cathedral,  lifting  its  thousand  snow-white  images  of 
saints  into  tlie  clear  blue  of  heaven,  is  typical  of  that  eclectic 
church  of  the  future  which  shall  gather  forms  of  holy  aspira- 
tion from  all  ages  and  nations,  and  set  them  on  high  in  their 
immortal  beauty,  with  the  broad  sunlight  of  heaven  to  glorify 
them  all.  Let  not  pious  conservative  souls  be  alarmed  by 
this  prophecy.  Religion  is  a  universal  instinct  of  the  human 
soul;  and  the  amount  of  it  will  never  be  diminished  in  the 
world.  Its  forms  will  change,  but  its  essence  never.  And 
the  changes  produced  by  the  inevitable  growth  of  human 
souls  will  be  slow  and  imperceptible  in  process,  as  have  been 
the  mighty  changes  in  the  physical  w^orld.  Carlyle  says  very 
wisely  "'The  old  skin  never  falls  off  till  a  new  one  has  formed 
under  it." — Aspirations  oj  the  World. 

CLARKE    (j.     F.) THE    UNION    OF    CHRISTENDOM. 

AYhen  the  Christian  w^orld  really  takes  Jesus  himself  as  its 
leader,  instead  of  building  its  faith  on  opinions  about  him, 
we  may  anticipate  the  arrival  of  that  union  which  he  foresaw^ 
and  foretold — "that  they  also  may  be  one  (etc.)."  .  .  .  Then 
Christians,  ceasing  from  party  strife  and  sectarian  dissension, 
will  unite  in  one  mighty  effort  to  cure  the  evils  of  humanity 
and  redress  its  wrongs.  Before  a  united  Christendom,  what 
miseries  could  remain  unrelieved  ?  War,  that  criminal 
absurdity,  that  monstrous  anachronism,  must  at  last  be 
abolished.  Pauperism,  vice  and  crime,  though  continuing 
in  sporadic  forms,  would  cease  to  exist  as  a  part  of  the  per- 
manent institutions  of  civilization.  A  truly  Catholic  Church, 
united  under  the  Master,  would  lead  all  humanity  up  to  a 
higher  plane. 

CLARKE     (j.     F.) GOD    IS    IN     NO     HURRY. 

God  is  patient  with  us  all,  because  he  looks  forward  to  the 
time  when  all  evil  will  cease,  all  tears  be  wiped  away,  and 
man  rise  into  the  image  of  Himself.  We  grow  impatient  at 
the  slow  progress  of  affairs,  the  evils  of  society,  the  obstinacy 


2/2  FAITHS  OF  FAMO  US  MEN. 

of  vice,  the  misery  and  want  and  woe  of  the  world.  We  cry 
"  How  long,  0,  Lord,  how  long !"  Christianity  is  like  the 
leaven  hidden  in  the  loaf;  we  do  not  see  it  at  work,  and  so 
we  doubt  its  power.  It  is  like  the  seed  hidden  in  the  ground ; 
it  springs  up  and  grows  we  know  not  how.  We  are  impatient 
and  get  discouraged.  But  with  God,  one  day  is  as  a  thousand 
years,  etc.  .  .  .  He  has  plenty  of  time  and  can  afford  to  wait. 
He  does  not  hurry  anything.  .  .  .  Meantime  he  sends  his 
sun  and  rain,  etc.  .  .  .  He  opens  to  us  a  heaven  here  and 
another  heaven  hereafter,  on  condition  only  that  we  shall  be 
willing  to  go  into  it  by  the  door  of  faith,  love  and  obedience. 
— Common  Sense  in  Religion^  pp.  404,  405. 

CLEVELAND    ON     DISARMAMENT. 

The  members  and  friends  of  the  Society  of  Christian  En- 
deavor have  never  entered  upon  an  undertaking  so  practical 
and  so  noble  as  the  effort  that  they  are  now  making  to  secure 
an  abandonment  of  war  as  a  means  for  the  settlement  of  inter- 
national differences.  If  there  is  any  substance  to  the  claim 
that  our  institutions  and  the  traits  that  characterize  us  as  a 
people  tend  to  national  elevation  and  Christianization,  it  is 
eminently  proper  that  our  country  should  be  in  the  lead  in 
any  movement  in  the  interests  of  peace. — Grover  Cleveland 
to  Young  People's  Society  of  Christian  Endeavor. 

COLFELT THE  TENDENCY  OF  THE  CENTURY. 

God  in  every  movement  of  our  century  is  encouraging  us 
to  be  optimistic  as  to  the  coming  triumph  of  Christ's  king- 
dom. The  very  stars  are  fighting  in  their  courses  for  its  su- 
premacy. ...  A  noble  future  is  about  to  burst  on  our  ran- 
somed world.  Wearily  have  the  ages  passed  to  the  lone 
watchman  on  the  mountain,  wearily  to  the  multitude  on  the 
plain  below.  .  .  .  But  by  and  by,  or  ever  we  are  aware,  that 
watchman's  face  will  take  on  an  intenser  look  of  expectancy, 
and  to  the  cry,  ..."  What  of  the  night?"  will  come  the  jo}^- 
ous  answer,  "  The  darkness  is  not  so  dense  as  it  was,  .  .  .  the 
mist  is  lifting.  ...  No  more  intellectual,  moral,  religious 


MILLENNIUM.  275 

night.     The  day  is  at  hand  !" — L.  M.  Colfelt  at  human  sym- 
Oxford  Journal,  November,  1897.  hall  reign 

COOK    QUOTES    THE    MODERN    PROPHETS. 

Dana  in  his  Geology  raises  the  question  whether  a  better 
being  than  man  is  to  succeed  the  human  race  on  this  planet. 
(Reference.)  .  .  .  Superior  to  any  form  of  life  now  on  the 
globe,  what  will  be  that  future  creature,  as  much  better  than 
man  as  he  is  better  than  the  brutes  which  he  follows  in  the 
line  of  development?  .  .  .  There  are  those  who  say  that  just 
as,  in  past  geological  ages,  there  were  premonitions  of  better 
things  to  come,  so  in  this  last  geological  age,  in  the  filling  up 
of  man's  ethical  capacities,  and  in  the  descent  upon  him  of  a 
spiritual  power  not  his  own,  there  is  a  prediction  perfectly 
parallel  to  many  a  prophecy  made  in  the  geological  ages 
gone  by,  of  a  world  in  which  a  superior  being  w^ill  appear, 
and  of  which  the  law  will  be  righteousness. — Heredity,  p.  268. 

CROSBY  ON  Christ's  coming. 

The  Christians  of  the  earliest  age  were  always  looking  for- 
ward. Christ's  coming  was  the  controlling  and  encouraging 
thought  of  their  daily  life. — Howard  Crosby.  See  Madison 
Peters's  The  Great  Hereafter,  p.  390. 

cumming's  new  earth  and  old  insects,  etc. 

All  that  God  has  made,  from  the  star  to  the  flower,  from 
the  ephemeral  insect  in  the  sunbeam  to  the  archangel,  all 
shall  be  retained  ;  what  has  gone  wrong  shall  be  made  right ; 
what  Satan  has  usurped  shall  be  taken  from  his  grasp  ;  and 
this  weary  world  of  ours,  that  has  wept  and  groaned  and  suf- 
fered so  long,  shall  be  emancipated  from  its  thraldom,  re- 
instated in  more  than  its  pristine  magnificence  and  beauty, 
and  the  world  close  with  a  Paradise  vastly  more  magnificent 
and  beautiful  than  that  with  which  it  began. — The  Great 
Tribulation,  p.  29. 

drummond's  ascent  of  man. 

The  further  evolution  must  go  on ;  the  higher  kingdom 
must  come.     First,  the  blade,  where  we  are  to-day ;  then  the 

18 


274  FAITHS  OF  FAMOUS  MEN. 

ear,  where  we  shall  be  to-morrow  ;  then  the  full  corn  in  the 
ear,  which  awaits  our  children's  children,  and  which  we  live 
to  hasten. 

dryden's  dawn  of  permanent  peace. 

Our  armor  now  may  rust ;  our  idle  scimitars 
Hang  by  our  sides  for  ornament,  not  use  ; 
Childreu  sliall  beat  our  atabals  and  drums  ; 
And  all  the  noisy  trades  of  war  no  more 
Shall  wake  the  peaceful  morn. 

EMERSON THE    WORLD's    NEW    FACE. 

Love  would  put  a  new  face  on  this  weary  old  world  in 
which  we  dwell  as  pagans  and  enemies  too  long ;  and  it  will 
warm  the  heart  to  see  how  fast  the  vain  diplomacy  of  states- 
men, the  impotence  of  armies  and  navies  and  lines  of  defense 
would  be  superseded  by  this  unarmed  child.  But  one  day 
all  mankind  will  be  lovers,  and  every  calamity  will  be  dis- 
solved in  this  universal  sunshine. 

FIELD THE    GOOD    TIME    COMING. 

Often  in  my  dreams  I  think  of  the  better  time  which  is 
coming,  when  even  pleasure  shall  be  sanctified  ;  when  no  hu- 
man joy  shall  be  cursed  by  being  mixed  with  sin  and  fol- 
lowed by  remorse ;  when  all  our  happiness  shall  be  pure  and 
innocent,  such  as  God  can  smile  upon,  and  such  as  leaves  no 
sting  behind.  That  will  be  a  happy  world  indeed  when  mu- 
tual love  shall  bless  all  human  intercourse. 

"  Then  shall  wars  and  tumults  cease  ; 
Then  be  banished  grief  and  pain  ; 
Righteousness  and  joy  and  peace, 
Undisturbed,  shall  ever  reign." 

— Henry  M.  Field. 

FISKE    SEES    UNIVERSAL    PEACE. 


We  see  all  things  working  together  toward  the  evolution 
of  the  highest  spiritual  attributes  of  man.  Wars  and  all 
forms  of  strife  having  ceased  to  discharge  their  normal  func- 
tions .  .  .  will  slowly  die  out;  the  feelings  and  habits  adapted 
to  ages  of  strife  will  ultimately  perish  from  disuse;  and  a 


MILLENNIUM,  275 

stage  of  civilization  will  be  reached  in  which  human  sym- 
pathy shall  be  all  in  all,  and  the  spirit  of  Christ  shall  reign 
supreme  throughout  the  earth. — John  Fiske.  _^^-'  ''"'^ 

FREMANTLE'S    ideal    CHRISTENDOM. 

The  "  New  Jerusalem  "  is  not  the  description  solely,  if 
chiefly,  of  the  state  to  which  Christians  may  look  forward 
beyond  the  grave ;  it  is  primarily  the  description  of  Christen- 
dom, the  actual  Christian  society,  idealized,  no  doubt,  but 
intended,  in  all  its  chief  spiritual  features,  to  find  its  realiza- 
tion now  and  here.  It  presents  to  us  an  ideal  toward  which 
we  are  to  strive  as  one  capable  of  attainment. —  The  Gospel  of 
the  Secular  Life,  p.  63. 

GEORGE OUR    FUTURE   CIVILIZATION. 

With  greed  changed  to  noble  passions ;  with  fraternity 
that  is  born  of  equality  taking  the  place  of  jealousy  and 
fear  that  now  array  men  against  each  other;  with  mental 
power  loosed  by  conditions  that  will  bring  to  the  humblest 
comfort  and  leisure ;  who  can  measure  the  heights  to  which 
our  civilization  will  soar? — Henry  George,  in  Progress  and 
Poverty. 

GIBBONS THE    CESSATION    OF    DISSENSION. 

The  great  evil  of  our  times  is  the  unhappy  division  exist- 
ing among  the  professors  of  Christianity ;  and  from  thou- 
sands of  hearts  a  yearning  cry  goes  forth  for  unity  of  faith 
and  unity  of  churches.  ...  I  heartily  join  in  this  prayer  for 
Christian  unity,  and  gladly  would  surrender  my  life  for  such 
a  consummation ;  but,  etc.  .  .  .  Let  us  pray  that  the  day 
may  be  hastened  when  religious  dissensions  will  cease ;  when 
all  Christians  will  advance  with  united  front,  under  a  com- 
mon leader,  to  plant  the  cross  in  every  region  and  win  new 
kingdoms  to  Jesus  Christ. — Cardinal  Gibbons,  The  Faith  of 
Our  Fathers,  pp.  143-145. 

GILES'S     GROWING    CENTURY     PLANT. 

Each  century  will  become  more  and  more  luminous  with 
the  light  of  divine  truth,  and  will  advance  to  higher  conccp- 


2/6  FAITHS  OF  FAMOUS  MEN. 

tions,  grander  attainments,  and  fuller  realizations  of  every 
divine  excellence  than  its  predecessor. — Chauncey  Giles. 

gladden's  grounds  for  encouragement. 
My  own  belief  is  that  the  Christian  religion  is  just  begin- 
ning to  be  understood,  and  that  its  power  over  the  thoughts 
and  lives  of  men  is  destined  to  be  far  more  commanding  in 
the  century  before  us  than  it  has  been  in  any  of  the  cen- 
turies behind  us.  .  .  .  The  census  shows  us  the  proportion 
of  church  communicants  to  the  population  increasing  with 
every  decade.  There  are  more  church  members  to  every 
1000  Americans  to-day  than  there  ever  were  before.  Some 
of  the  phenomena  of  church  life  are  unparalleled.  Look  at 
the  growth  of  the  Y.  P.  S.  C.  E.,  the  leagues,  unions,  guilds, 
brotherhoods.  Their  numbers  run  up  into  the  millions  ! 
Consider  that  "  student  volunteer  movement "  which  held 
its  convention  last  month  at  Cleveland.  Eighteen  hundred 
college  students  were  in  attendance,  all  pledged,  if  the  way 
open,  to  undertake  the  work  of  foreign  missions.  ...  No 
such  force  in  any  previous  age  of  the  Church  was  ever  en- 
listed.—TAe  (New  York)  World,  April  3,  1898. 

Goodwin's  grounds   for  discouragement. 

These  are  the  days  when  men  talk  flippantly  of  "  this 
work  of  transforming  men  "  !  In  their  view  it  is  much  as 
when  our  grandmothers  took  unbleached  cloth  and  spread 
it  out  under  the  sky  ;  the  kindly  dews  and  sunshine  falling 
upon  it  night  by  night  and  day  by  day,  mysteriously,  little 
by  little,  transformed  it  until  by  and  by  it  was  white  as  the 
driven  snow.  So  these  philosophers  think  that  under  the 
influence  especially  of  the  preaching  of  the  \yord  of  God 
and  the  singing  of  gospel  hymns  as  the  testimonies  in  this 
and  other  lands  to  the  power  and  the  grace  of  God,  together 
with  tliat  other  law  believed  in  by  them  as  perhaps  more 
potent  than  any  other  factor  in  the  whole  work — vlz.^  the 
upward  trend  of  humanity — it  seems  as  if  by  and  by  the 
whole  world  should  be  peopled  as  with  children  of  the  king- 
dom, and  human  sin  should  disappear  in  the  saintship  of 


MILLENNIUM.  2JJ 

the  city  of  God.  Does  j^our  Bible  read  that  way?  .  .  .  By 
jnst  so  much  as  deadness  grows  more  dead,  as  leprosy  grows 
more  foul,  as  mummies  grow  more  hideous  with  time,  does 
human  sin,  as  the  centuries  come  and  go,  fasten  itself  upon 
the  faces  and  in  the  hearts  and  souls  of  the  race,  and  make 
the  problem  of  their  redemption  darker  and  darker  than  it 
was  in  the  beginning  of  the  years. — E.  P.  Goodwin,  Mission- 
ary Address,  1886. 

GORDON    SCORES    SOME    OPULENT    OPTIMISTS. 

Some  men  say,  "  I  believe  that  the  world  is  getting  better 
and  better  every  da}^,"  although  they  have  millions  laid  up, 
and  3^et  you  can't  get  twenty  cents  out  of  them  for  the 
Lord's  work. — A.  J.  Gordon,  The  Northfield  Year  Book,  p.  333. 

GORDON    FORESEES    SOME   DIREFUL    DAYS. 

If  we  listen  to  our  Lord's  great  eschatological  discourse, 
we  hear  prediction  after  prediction  of  wars,  famines,  pesti- 
lences, persecutions,  apostasies  and  false  Christs,  together 
with  a  world-wide  preaching  of  the  gospel  for  a  witness ;  but 
instead  of  any  gleam  of  millennial  glory  in  the  solemn 
prophecy,  we  find  it  culminating  to  such  a  time  "  as  it  was 
in  the  days  of  Noah."  .  .  .  We  learn  that  the  purpose  of  the 
Redeemer's  work  was  not  that  he  might  transform  this  into 
a  present  golden  age,  but  "that  he  might  deliver  us  from  this 
present  evil  age." 

GOTTHEIL    (rabbi)     PLANS    A    NEW    ERA. 

The  world  would  be  better  off  with  some  amalgamation 
of  existing  forms  of  worship  and  belief — a  closer  union. 
With  united  effort  we  might  attain  better  results.  Mood}' 
seeks  to  reach  all  classes.  Should  we  refuse  to  help  him  ? 
No.  The  Paulists  are  holding  "  a  mission,"  and  no  doubt 
they  bring  many  into  the  fold  of  Christ.  There  should  be 
unification — a  closer  contact  with  our  bretliren.  Why  not 
find  common  ground  on  which  we  all  could  agree  to  work? 
I  shall  preach  a  scries  of  sermons  on  this  "  New  Religious 
Era  "which  is  bound  to  come,  and  shall  exi)lain  how  this 


278  FAITHS  OF  FA  MO  US  MEN. 

can  bo  accomplished  so  as  to  be  lioliiful  to  Catholic,  Presl^y- 
terian,  Episcopalian,  Jew,  and  every  other  sect. — Interview, 
Rabbi  of  Temple  Enianu-El,  New  York. 

GRANT  AMONG    THE    PROPHETS. 

I  believe  that  our  Great  Maker  is  preparing  the  world  in 
his  own  good  way  to  become  one  nation  speaking  one  lan- 
guage, and  then  armies  and  navies  will  be  no  longer  required. 
— Second  Inaugural  Address  of  Ulysses  Simpson  Grant, 
March  4,  1873.  See  Messages  and  Papers  of  the  Presidents, 
Vol.  VII.,  p.  222. 

HALDEMAN THE    PROPHECY  OF   THEOSOPHV. 

As  we  read  in  Madame  Blavatsky's  Key  to  TheosopJiy  that 
at  the  close  of  the  twentieth  century  a  great  IMahatma  (Mas- 
ter) is  to  come  who  will  reveal  the  truth,  solve  all  mysteries, 
and  lead  into  perfect  peace  ;  that  he  will  not  dwell  in  cities, 
but  alone  in  desert  places,  in  secret  chambers  of  mountain 
caverns — then  we  may  surely  know  that  we  are  entering  on 
that  solemn  and  pregnant  hour  of  which  the  Son  of  Man 
himself  foretold  when  he  said,  "  There  shall  arise  false 
Christs,  and  false  prophets,  and  shall  show  great  signs  and 
wonders.  .  .  .  Wherefore  if  they  shall  say  unto  you :  Behold, 
he  is  in  the  desert;  go  not  forth  ;  behold,  he  is  in  the  secret 
chambers;  believe  it  not." — I.  M.  Haldeman,  First  Baptist 
Church,  New  York.  Theosophy  or  Christianity — Which  f  pp. 
51,52. 

HALL  (jOHn)  HOLDS  NO  FORLORN  HOPE. 

Religious  life  has  never  been  in  so  good  a  condition. 
...  I  should  be  sorry  if  the  press  or  general  public  took  up 
the  notion  that  we  are  gathered  together  because  we  are  de- 
spondent and  cast  down  and  have  the  feeling  that  we  are  a 
forlorn  hope,  vainly  struggling  in  a  cause  that  is  passing 
from  our  hands.     That  is  not  true  to  the  truth  of  thincs. 


*t3' 


HALL    (jOHN) WHAT    SHALL    THE    END    BE? 

The  millennium  .  .  .  Avill  not  be  a  new  form  of  the  king- 
dom of  grace,  but  its  establishment  over  the  minds  of  men 


MILLENNIUM.  279 

as  generally  as  ever  the  sway  of  evil  has  been  felt.  Christ 
will  reign  not  in  visible  glory,  but  by  his  Word  and  Spirit. 
His  reign  may  possibly  last  long  enough,  with  its  succeeding 
generations  of  good  men,  to  give  the  Redeemer  an  over- 
whelming majority  of  the  race  ;  then,  after  it  has  come  and 
gone,  and  the  earth  has  performed  its  work  and  is  trans- 
formed or  renewed  in  connection  with  the  judgment  scenes, 
the  Redeemer  "  shall  see  of  the  travail  of  his  soul,"  and  that 
great  heart  of  love  "shall  be  satisfied." — Questions  of  the  Day^ 
pp.  237,  238. 

HARRIS  (gEORGe) THE  UPWARD  TREND. 

Man  has  grown  to  be  of  larger  stature.  Society  has  im- 
proved. .  .  .  The  "  moderns  "  are  better  than  the  ancients. 
...  At  a  slow  rate,  indeed,  mankind  advances,  but  it  does 
advance.  And  so  optimism  is  more  than  a  hope  for  the 
future.  .  .  .  The  struggle  may  continue  through  generations 
and  centuries;  butirTtlieTiBTr-ea^thy-w^er-eindwelleth  right- 
eousness, there  will  be  no  conflict  with  evil ;  all  will  be  regen- 
erated ;  all  will  be  recovered  to  the  normal  type.  There  will 
be  no  inner  conflict  with  temptation  and  no  outer  conflict 
with  evil. — Moral  Evolution^  pp.  323,  445. 


HARRISON SATAN    STILL    UNCHAINED. 

I  express  the  desire  of  America  for  peace  with  the  whole 
world.  ...  It  may  be  and  probably  is  true  that  a  full  appli- 
cation of  the  principle  is  not  possible,  the  devil  being  still 
unchained.  It  is  by  a  spirit  of  love  and  forgiveness  master- 
ing the  civil  institutions  and  governments  of  the  world  that 
we  shall  approach  universal  peace  and  adopt  arbitration 
methods  of  settling  disputes. — Benjamin  Harrison,  to 
Y.  P.  S.  C.  E.,  1899. 

HEPWORTH'S     I' INI'.     DAY    T()-MOKR(^W. 

The  light  of  a  setting  sun  gilds  the  evening  clouds  with 
splendor,  the  rainbow  spans  the  heavens,  and  we  have  a  rich 
2)romise  of  a  fair  day  to-morrow. — Herald  Scnnom,  p.  107. 


28o  FAITHS  OF  FAMO US  MEN. 

HITCHCOCK    ANNIHILATES    NOTHING. 

The  chemist  knows  that  no  one  particle  of  matter  has  ever 
been  thus  (by  fire)  deprived  of  existence;  that  fire  only 
changes  the  form  of  matter,  but  never  annihilates  it.  .  .  . 
The  apostle  (Peter)  never  meant  to  teach  that  the  matter  of 
the  globe  would  cease  to  be,  through  action  of  fire  upon  it; 
nor  is  there  anything  in  his  language  that  implies  such  a 
result,  but  most  obviously  the  reverse. 

HODGE    (C.)    THE    THOUSAND    YEARS. 

It  is  hoped  that  there  is  to  be  a  period  of  millennial  glory 
on  earth.  .  .  .  It  (the  expression  "  the  thousand  years")  is 
perhaps  generally  understood  literally.  Others  assume  that 
it  is  to  last  365,000  years.  .  .  .  Some,  however,  think  that  it 
means  a  protracted  season  of  indefinite  duration,  as  when  it 
is  said  that  one  day  is  with  the  Lord  as  a  thousand  years. 
.  .  .  During  this  period,  longer  or  shorter,  the  church  is  to 
enjoy  a  season  of  peace,  purity  and  prosperity  such  as  it  has 
never  yet  experienced.  .  .  .  The  Scriptures  teach  that  the 
kingdom  of  Christ  is  to  extend  over  all  the  earth;  all  nations 
are  to  serve  him ;  all  people  shall  call  him  blessed.  It  is  to 
be  inferred  that  these  predictions  refer  to  a  state  of  things 
which  is  to  exist  before  the  second  coming  of  Christ.  .  .  . 
This  state  is  described  as  one  of  spiritual  prosperity :  God 
will  pour  out  his  Spirit  upon  all  flesh ;  knowledge  shall 
everywhere  abound ;  wars  shall  everywhere  cease ;  and  Jesus 
shall  reign  from  sun  to  sun.  This  does  not  imply  that  there 
is  to  be  neither  sin  nor  sorrow  in  the  world  during  this  long 
period,  or  that  all  men  are  to  be  true  Christians.  The  tares 
are  to  grow  together  with  the  wheat  until  the  harvest.  The 
means  of  grace  will  be  needed ;  conversion  and  sanctifica- 
tion  will  be  then  what  they  ever  have  been.  It  is  only  a 
higher  measure  of  the  good  which  the  church  has  experienced 
in  the  past  which  we  are  taught  to  anticipate  in  the  future. 
This,  however,  is  not  the  end.  After  this  and  after  the  great 
apostasy  which  is  to  follow  comes  the  consummation.  .  .  . 
When  Christ  comes,  etc. — Systematic  Theology,  III.,  858  ff. 


MILLENNIUM,  28 1 

HOLMES    (O.    W.) THE    CHRISTIAN    OPTIMIST. 

The  Christian  optimist  is  characterized  by  a  cheerful  counte- 
nance, a  voice  in  the  major  key,  an  undisguised  enjoyment 
of  earthly  comforts,  and  a  short  confession  of  faith  :  His 
theory  of  the  universe  is  progress  ;  his  idea  of  God  is  that  He 
is  a  Father ;  his  idea  of  man  is  that  he  is  destined  to  come 
with  the  key-note  of  divine  order ;  and  his  idea  of  this  earth 
is  that  it  is  a  training-school  for  a  better  sphere  of  existence. 
— Pa[)es  From  cm  Old  Volume  of  Life,  p.  430. 

HUNTINGTON    (bISHOP) THE    DUBIOUS    OUTLOOK. 

By  what  methods  or  working  forces  the  present  downward 
course  is  to  be  arrested  and  overcome,  I  confess  with  extreme 
anxiety  and  even  with  dismay  that  I  am  not  able  to  discern. 
—Symposium  in  Tlie  (New  York)  World,  April  3,  1898. 

INGERSOLL THE    WORLD    GROWS    BETTER. 

The  nineteenth  century  knows  more  about  religion  than 
all  the  centuries  dead.  There  is  more  real  charity  in  the 
world  to-day  than  ever  before.  .  .  .  Woman  is  glorified  to-day 
as  she  never  was  before  in  the  history  of  the  world.     There 

are  more  happy  families  now  than  ever  before.  .  .  .  The 

world  grows  steadily  and  surely  better.  By  and  by  the  race 
will  be  truly  enlightened,  labor  truly  rewarded,  and  the  last 
institution  born  of  ignorance  and  savagery  will  disappear.      -J 

IRELAND    (archbishop)    SCANS    THE    CENTURIES. 

Each  century  calls  for  its  type  of  Christian  perfection :  At 
one  time  it  was  martyrdom  ;  at  another  it  was  the  humility 
of  the  cloister.  To-day  we  need  the  Christian  citizen.  An 
honest  ballot  and  social  decorum  among  Catholics  will  do 
more  for  God's  glory  and  the  salvation  of  souls  than  midnight 
flagellations  and  Compostellan  pilgrimages. — Introduction  to 
The  Life  of  Father  Hecher. 

JOHNSON RIGHTEOUSNESS     VERSUS    SIN    AND    DILE. 

The  world  on  the  whole  is  mending.  The  skies  are  brighter 
than  they  were.     ''  Sin  and  bile  "  are  a  bad  combination,  but 


282  FAITHS  OF  FAMO  US  MEN. 

the  power  that  makes  for  righteousness  is  too  much  for  them. 
— Herrick  Johnson. 

LONGFELLOW    HAILING    THE    DAWN. 

Out  of  the  shadow  of  night 
'       The  world  moves  into  the  Hght  ; 
It  is  daybreak  everywhere  ! 

LOWELL THE    BIRTH    OF    A    NEW    ERA. 

At  the  birth  of  each  new  Era,  with  a  recognizing  start 

Nation  wildly  looks  at  nation,  standing  with  mute  lips  apart, 

And  glad  Truth's  yet  mightier  man-child  leaps  beneath  the  future's  heart. 

New  occasions  teach  new  duties  ;  Time  makes  ancient  good  uncouth  ; 
They  must  upward  still  and  onward  who  Avould  keep  abreast  of  Truth  ; 
Lo,  before  us  gleam  her  camp-fires  !  we  ourselves  must  pilgrims  be, 
Launch  our  Mayflower,  and  steer  boldly  through  the  desperate  winter  sea, 
Nor  attempt  the  Future's  portal  with  the  Past's  blood-rusted  key. 

(1845.) 

LUTHER    LOOKING    FOR    THE    WORLD'S  END. 

The  reformer  (Luther),  dreading  lest  the  end  of  the  world 
should  arrive  before  he  had  translated  all  the  Bible,  published 
Daniel  separately — "a  work,"  said  he,  "  for  these  latter  times." 
(D'Aubigne,  IV.,  123).  .  ,  The  world  cannot  last  long,  per- 
haps one  hundred  years,  at  the  outside. — Luther  in  Table 
Talk,  p.  325. 

MARKHAM THE    DESIRE    OF    NATIONS. 

And  when  He  comes  into  the  world  gone  wrong, 

He  will  rebuild  her  beauty  with  a  song. 

To  every  heart  He  will  its  own  dream  be  : — 

One  moon  hath  many  phantoms  in  the  sea — 

Out  of  the  North  the  norns  will  cry  to  men  : 

**  Balder,  the  Beautiful,  has  come  again  !" 

The  flutes  of  Greece  shall  whisper  from  the  dead  : 

"  Apollo  has  un weighed  liis  sunbright  head  !" 

The  stones  of  Thebes  and  Memphis  will  find  voice  : 

"Osiris  comes  ;   O  tribes  of  Time,  rejoice  I" 

And  social  architects  who  build  the  State, 

Serving  the  Dream  at  citadel  and  gate, 

AVill  hail  Him  coming  through  the  labor-hum, 


MILLENNIUM.  283 


And  glad  (Hiick  cries  will  go  from  man  to  man  : 
"  Lo,  Ho  has  come,  our  Christ,  the  Artisan — 
The  King,  who  loved  the  lilies,  He  has  come  !" 

— PCdwin  Markham. 


m'cOSH PERFECTING    THE    WORLD. 

(Condensed.)  The  development  goes  on  in  epochs  like  the 
ages  of  geology, — of  Genesis.  The  creation  is  striving  against 
the  tendency  to  evil.  Nature  is  struggling  in  order  to  im- 
provement. All  creation  is  moving  onward,  upward.  In  the 
end  the  good  will  gain  the  victory.  The  work  of  deliverance 
must  be  a  stupendous  one,  reaching  over  all  creation.  Rec- 
tification extends  beyond  our  world.  There  is  the  universal 
hope  of  a  deliverance.  There  is  evidence  that  it  (our  world) 
is  going  on  toward  perfection.  I  cherish  the  expectation  of 
a  higher  advancement  rising  above  all  that  has  gone  before. 
I  expect  that  "  at  evening  time  it  will  be  light." — Realistic 
Philosoj^hy,  L,  194,  244  ff. ;  IL,  321  flf. 

M'lANE THE    DAWNING    DAY. 

The  heavenly  light,  which  falls  upon  our  vision  like  the 
dawning  light  of  coming  day,  streams  through  the  mists  of 
earth,  and  shines  upon  us,  refracted  and  reflected  in  many 
colors  by  the  clouds  of  time.  But  the  mists  of  earth  are 
made  golden  by  it,  and  the  clouds  of  time  are  fringed  with 
silver,  and  the  glory  revealed  is  sufficient  to  lead  us  who  in 
faith  behold,  to  stand  with  unsandaled  feet  and  uncovered 
head,  and  with  reverent  heart  and  hallowed  lips  to  bow  in 
grateful  love,  and  adore  the  coming  King. —  The  O'oss  in  the 
Light  of  To-Day,  pp.  248,  249. 

MELANCHTHON    KNOWS    NO    MILLENNIUM. 

Written  A.D.  1557  and  from  the  Creation  of  tlie  World 
1519,  from  which  number  we  may  be  sure  this  aged  world  is 
not  far  from  its  end.— (Scribed  by  Melanchthon  in  Luther's 
Bible.)  ...  It  is  known  that  Christ  was  born  about  the  end 
of  the  fourth  millenary,  and  1542  years  have  since  revolved. 
We  are  not,  therefore,  far  from  the  end. —  Op.  turn.,  2,  p.  535. 


284  ^-"^  -^THS  OF  FAMO  US  MEN. 

MILLER    (hUGh) THE    FUTURE    DYNASTY. 

What  is  to  be  the  next  advance  ?  Is  there  to  be  merely  a 
repetition  of  the  past,  an  introduction  a  second  time  of  man 
made  in  the  image  of  God?  No.  The  geologist  finds  no 
examples  of  dynasties,  once  passed  away,  again  returning. 
There  has  been  no  repetition  of  the  dynasty  of  the  fish,  of  the 
reptile,  of  the  mammal.  The  dynasty  of  the  future  is  to  have 
glorified  man  for  its  inhabitant ;  but  it  is  to  be  the  dynasty 
— "  the  kingdom  " — not  of  glorified  man  in  the  image  of  God, 
but  of  God  himself  in  the  form  of  man. — The  Testimony  of  the 
Rocks,  pp.  142,  143. 

MILLS    (b.    fay) man's    FORWARD    MARCH. 

Man  has  been  animal,  and  he  is  to  be  spiritual.  To  know 
man  we  must  look  forward,  .  .  .  not  backward.  Man  has 
come  so  far  that  he  certainly  must  go  farther.  He  is  learning 
to  master  nature  and  to  master  himself  and  to  live  in  help- 
ful relations  to  his  fellows  and  to  all  things  about  him,  and 
he  certainly  has  not  yet  reached  the  limits  of  his  growth. 
This  view  gives  us  great  hope  for  the  individual  and  the 
race. 

MOODY THE    WORLD    WAXES    WORSE. 

Don't  flatter  yourselves  that  the  world  is  going  to  be  bet- 
ter and  better.  .  .  .  This  world  is  like  a  wrecked  vessel.  It 
is  going  to  pieces  on  the  rocks.  ...  God  puts  a  lifeboat  in 
my  hands  and  says  :  "  Rescue  every  man  that  you  can.  Get 
them  out  of  this  Avrecked  vessel." — To  All  People,  p.  499  ff". 

"^  MOODY    LOOKS    FOR    THE    SECOND     COMING. 

I  was  originally  much  opposed  to  this  doctrine,  until,  from 
constantly  meeting  with  it  in  .  .  .  Scripture,  I  was  constrained 
to  become  a  believer  in  it ;  and  now  it  is,  to  my  mind,  one 
of  the  most  precious  truths  of  the  whole  Bible.  .  .  .  Although 
the  event  itself  is  certain,  the  exact  time  of  its  occurrence  is 
uncertain.  .  .  .  Although  there  will  be  signs  of  its  approach 
discerned  by  those  who  watch,  yet  upon  the  world  at  large 
it  is  predicted  to  come  suddenly. — Glasgow,  1876,  The  Chris- 


MILLENNIUM.  285 

tian  Weekly.  .  .  .  This  doctrine  has  been,  as  it  were,  laid 
aside  by  the  churches  sometimes — they  have  forgotten  all 
about  it.  But  I  don't  know  anything  tliat  will  quicken  the 
church  to-day  so  much  as  this  precious  doctrine.  .  .  .  When 
He  comes,  there  will  be  no  more  war.  .  .  .  That  same  Jesus 
that  was  crucified  at  Mt.  Calvary  we  shall  see  at  Mt.  Calvary 
again — see  His  hands  and  His  feet,  pierced  with  nails.  .  .  . 
There  isn't  any  place  in  the  Scripture  where  you  are  told  to 
examine  yourselves  when  you  go  there  (to  the  Lord's  table), 
but  you  are  to  go  there  to  remember  the  Lord,  and  that  He 
is  coming  back  again.  ...  I  am  just  waiting  and  watching 
for  the  hour  when  I  shall  hear  that  trump  sound. —  To  All 
People,  p.  499  ff .  .  .  . 

MUTCHMORE PRESBYTERIAN    PREMILLENARIANS. 

It  is  best  to  allow  our  pastors  to  use  their  own  judgment 
in  preaching  on  this  matter.  What  are  we  to  do?  Some  of 
our  most  eminent  men  are  Premillenarians,  and  we  have 
no  article  which  is  against  Christ's  personal  reign  on  earth. 
It  is  all  a  question  of  interpretation,  on  which  our  highest 
bodies  have  never  made  any  deliverance  ;  and,  in  my  opinion, 
they  never  should. — Quoted  in  Messiah's  Herald,  January  15, 
1879. 

neely's  millerite  unmillerized. 

(Said  Dr.  T.  B.  Xeely  in  The  (Philadelphia)  Press,  July  10, 
1899.)  It  is  related  that  a  wealthy  resident  of  Syracuse, 
N.  Y.,  who  had  accepted  the  belief  that  Christ  would  make 
His  second  advent  in  1843,  was  asked  by  several  friends  to 
divide  his  property  among  them.  They  argued  that  if  the 
end  of  the  world  was  at  hand  it  were  the  part  of  wisdom  to 
get  out  of  the  world  about  to  be  destroyed  all  the  proper  en- 
joyment possible.  The  argument  struck  home.  The  Syra- 
cusan  took  a  night  to  think  and  pray  over  the  proposition 
of  his  friends.  Tlie  next  day  he  came  back  with  the  answer 
that  he  had  decided  not  to  divide  his  property,  that  he  had 
prayed  and  read  the  Scriptures,  and  had  found  a  passage 
most  apposite  to  his  case,  namely  : — "  Occupy  till  I  come." 


286  FAITHS  OF  FAMOUS  MEN. 

NEWMAN    (cardinal)    IN    DESPAIR. 

To  consider  the  world  in  its  length  and  breadth — the  many 
races  of  man,  their  starts,  fortunes,  mutual  alienations,  con- 
flicts; .  .  .  the  greatness  and  littleness  of  man,  his  far-reach- 
ing aims,  his  short  duration,  the  curtain  hung  over  his 
futurity  ;  the  disappointments  of  life,  the  defeat  of  good,  the 
success  of  evil,  physical  pain,  moral  anguish,  the  prevalence 
and  intensity  of  sin,  the  pervading  idolatries;  the  dreary 
hopeless  irreligion,  the  condition  of  the  whole  race  so  perfectly 
yet  exactly  described  in  the  Apostle's  words,  "having  no 
hope,  and  without  God  in  the  world  " — all  this  is  a  vision  to 
dizzy  and  appall,  and  inflicts  upon  the  mind  the  sense  of  a 
profound  mystery,  which  is  absolutely  beyond  human  solu- 
tion.— J.  H.  Newman,  Apologia. 

NEWMAN    (bishop) CHRISTIANIZING    THE    WORLD. 

The  boldest  thought  ever  suggested  to  the  human  mind  is 
Christ's  proposition  to  convert  this  world  to  himself.  It 
stands  forth  sublime  in  its  isolation,  to  excite  our  admira- 
tion, inflame  our  zeal,  invite  our  co-operation,  and  inspire 
our  faith  in  the  future  of  mankind. 

NEWTON    (hEBER) THE    NEW    EARTH    DEPENDS. 

The  greatest  wonder  of  our  century  is  that  it  is  preparing 
the  way  for  a  century  still  more  wonderful — wonderful  be- 
yond the  dream  of  imagination.  Man  is  mastering  Nature. 
.  .  .  This  new  and  unprecedented  dominion  over  Nature  pro- 
vides man  with  the  physical  means  for  preparing  a  new  earth 
in  which  shall  be  health,  wealth,  peace,  plenty  and  prosperity. 
.  .  .  But  that  good  time  will  never  come  until  there  is  within 
the  average  man  a  deep  desire,  a  fixed  determination,  to  have 
it  come.  .  .  .  The  government  of  the  Golden  Rule  needs  men 
in  whom  the  Golden  Rule  is  enshrined. 

NICHOLSON     (bishop)       ADVENT    IS    AT    HAND. 

There  is  not  an  inhabited  island  of  the  oceans  which  has 
not  heard  the  Gospel.  Tlie  only  parts  of  tlie  world  that  liave 
not  yet  heard  the  Gospel  as  a  witness  are  Central  China, 


MILLENNIUM.  287 

Central  Africa,  and  Central  South  America.  .  .  .  We  cannot 
tell  how  long  it  will  take  to  send  the  Gospel  as  a  witness 
everywhere  in  the  few  remaining  places — certainl}^  not  more 
than  a  few  years.  ...  In  the  last  twenty-five  years  the  Jews 
have  gone  back  to  Palestine  in  j^erfect  crowds,  and  are  still 
going.  .  .  .  The  increase  of  knowledge  spoken  of  in  the 
prophecy  (Daniel)  is  also  particularly  noticeable  in  the 
present  day.  ...  In  view  of  all  these  (some  omitted)  signs 
of  the  times,  I  cannot  but  think  that  we  are  getting  very  near 
the  great  event.  At  any  rate,  we  are  getting  very  near  some 
great  crisis  that  may  be  the  precursor  of  the  second  coming 
of  Christ. — Bishop  of  Reformed  Episcopal  Church,  The 
(Philadelphia)  Press,  July  10,  1899. 

PARKHURST PERSEVERAN'CE    OF    THE    SINNERS. 

0,  what  a  world  this  would  be  if  the  perseverance  of  the 
saints  were  made  of  as  enduring  stuff  as  the  perseverance  of 
the  sinners  ! 

patton's  encouraging  outlook. 

My  friends,  the  outlook  is  bright.  Men  will  keep  on  until 
they  shall  have  circumnavigated  the  globe  of  thought — these 
earnest  men,  these  philosophical  adventurers,  these  scientific 
discoverers — and  when  they  come  back,  as  they  surely  will, 
to  the  old  land  from  which  they  have  set  out,  they  will  say, 
with  an  earnestness  that  they  never  knew  before, "  We  believe 
in  God,  the  Father  Almighty,  Maker  of  heaven  and  earth." 
And  when  they  get  so  far,  they  will  go  on  and  say,  "  and  in 
Jesus  Christ,  his  only  Son."  The  day  of  reconciliation  be- 
tween science  and  religion  is  not  far  off.  High  authorities  in 
philosophy  tell  us  that  agnosticism  is  on  the  wane.  We  look 
for  the  coming  of  the  day  which  shall  end  the  long  estrange- 
ment ;  when  Science  shall  confess,  "  We  know  only  in  part, 
but  we  know,"  and  Religion  will  reply,  "  We  know,  but  we 
know  only  in  part." — F.  L.  Patton,  The  Xorthjield  Year  Book, 

p.  309.  

pierson — Christendom's  shame. 

We  have  taken  nineteen  hundred  years,  nearly,  to  carry 
the  Gospel  to   one-quarter  of  the   human  race.  .  .  .  Now, 


288  FAITHS  OF  FAMO  US  MEN. 

that  is  a  burning  shame  to  Christendom. — A.  T.  Pierson, 
Ihid,  p.  309. 

PLATO    PREDICTS    A    VISIT    FROM    GOD. 

In  the  end,  lest  the  world  should  be  jilunged  into  an  eternal 
abyss  of  confusion,  God,  the  Author  of  primitive  order,  will 
appear  again  and  resume  the  reins  of  empire ;  then  He  will 
change,  embellish  and  restore  the  whole  frame  of  nature,  and 
put  an  end  to  decay  of  age,  sickness  and  death. 

POLLOK    PICTURES    A    HAPPY    FAMILY. 

The  animals,  as  once  in  Eden,  lived 

In  peace  :  the  wolf  dwelt  with  the  lamb  ;  the  bear 

And  leopard  with  the  ox  ;  with  looks  of  love, 

The  tiger  and  the  scaly  crocodile 

Together  met  at  Gambria's  palmy  wave  ; 

Perch'd  on  the  eagle's  wing,  the  bird  of  song, 

Singing,  arose  and  visited  the  sun  ; 

And  with  the  falcon  sat  the  gentle  lark. 

The  little  child  leap'd  from  its  mother's  arms 

And  strok'd  the  crest' d  snake,  and  roll'd  unhurt 

Among  hisspeckl'd  waves — and  wish'd  him  home  ; 

And  saunt'ring  schoolboys,  slow  returning,  play'd 

At  eve  about  the  lion's  den,  and  wove 

Into  the  shaggy  mane  fantastic  flowers. 

POPE    PROPHESIES    PEACE   AMONG    BRUTES. 

The  lambs  with  wolves  shall  graze  the  verdant  mead, 

And  boys  in  flowery  bands  the  tiger  lead  ; 

The  steer  and  lion  in  one  crib  shall  meet. 

And  harmless  serpents  lick  the  pilgrims'  feet ; 

The  smiling  infant  in  his  hands  shall  take 

The  crested  basilisk  and  speckled  snake, 

Pleased,  the  green  luster  of  the  scales  survey. 

And  with  their  forked  tongues  shall  innocently  play. 

PRESSEL GREAT    WORK    ON    GRAIN    OF   SAND. 

Earth,  thou  grain  of  sand  on  the  shore  of  the  universe  of 
God ;  thou  Bethlehem  amongst  the  princely  cities  of  the 
heavens  ;  thou  art  and  remainest  the  loved  one  amongst  ten 
thousand  suns  and  worlds,  the  chosen  of  God  !     Thee  will  he 


MILLENNIUM.  289 

again  visit,  and  thou  wilt  prepare  a  throne  for  him,  as  thou 
gavest  him  a  manger  cradle.  In  his  radiant  glory  thou  wilt 
rejoice,  as  thou  didst  once  drink  his  blood  and  tears,  and 
mourn  his  death.  On  thee  has  the  Lord  a  great  work  to 
complete. 

puxshon's  interview  with  watchman. 

Wearily  have  the  years  passed  to  the  pale  watchman  on 
the  hill ;  wearily  to  the  anxious  multitudes  w^aiting  for  his 
tidings  below.  But  the  time  shall  come,  and  perhaps  sooner 
than  we  look  for  it,  when  the  countenance  of  the  watcher 
shall  gather  into  intenser  expectancy,  and,  when  the  chal- 
lenge shall  be  given:  ..."  What  of  the  night?"  the  answer 
will  come  :  "  The  darkness  is  not  so  dense  as  it  was  ;  mist  is 
in  the  valleys,  but  there  is  a  radiance  on  the  distant  hill.  It 
comes  nearer— that  promise  of  the  day  !" — William  M.  Pun- 
shon. 

reade's  address  to  posterity. 

You  blessed  ones  who  shall  succeed  us  on  earth  !  With 
one  desire  you  shall  labor  together  for  the  sacred  cause — the 
extinction  of  sin,  the  eradication  of  disease,  the  perfection 
of  genius,  the  supremacy  of  love,  the  conquest  of  creation. 
— Winwood  Reade. 

REED THE    WORLD    NOT    BACKSLIDING. 

(Thomas  Brackett  Reed  says:)  Men  have  so  improved 
that  the  stake  and  fagot,  the  boiling  oil,  etc.,  are  no  longer 
needed.  .  .  .  There  is  no  period  in  authentic  history  where 
the  race  as  a  whole  can  be  said  to  have  degenerated.  There 
are  times  of  change,  times  of  molting  when  the  bird  is 
unlovely,  but  these  times  precede  the  brightest  plumage,  and 
are  the  reviving  of  life  itself.  If  it  be  so  that  things  always  go 
forward  and  never  backward,  what  cause  is  there  for  fear  for 
the  destiny  of  the  race  ?  Would  it  not  sometimes  be  worth 
our  while  to  assume  that  the  changes  which  are  in  the  mak- 
ing, and  seem  so  hard,  are  after  all  the  irresistible  necessities 
of  the  new  times?  In  the  past  this  has  always  been  so. 
Why  should  it  not  be  so  in  the  future  ? — Iiiterniat.  Lit.  and 

News  Service,  1898. 

19 


290  FAITHS  OF  FAMOUS  MEN. 

ROBERTSON THAT    BLESSED    PIOPE. 

The  golden  age  lies  onward.  Ours  is  not  an  antiquated 
sentimental  yearning  for  the  imaginary  perfections  of  ages 
gone  by,  but  a  hope  for  the  individual  and  society.  .  .  .  On- 
ward lies  a  better,  wiser,  purer  age  tlian  that  of  childliood; 
an  age  more  enlightened  and  more  holy  than  the  world  has 
yet  seen. — F.  W.  Robertson,  Sermons. 

ROLLINS     (governor) NEW    HAMPSHIRE    WORSE. 

The  decline  of  the  Christian  religion,  particularly  in  our 
rural  communities,  is  a  marked  feature  of  the  times,  and 
steps  should  be  taken  to  remedy  it.  I  suggest  that  on  Fast 
Day  union  meetings  be  held,  made  up  of  all  shades  of  belief, 
including  all  who  are  interested  in  the  welfare  of  our  State, 
and  that  in  your  prayers  and  other  devotions  and  in  your 
mutual  councils  you  remember  and  consider  the  problem  of 
the  condition  of  religion  in  the  rural  communities.  There 
are  towns  where  no  church  bell  sends  forth  its  solemn  call 
from  January  to  January ;  there  are  villages  where  children 
grow  to  manhood  unchristened ;  there  are  communities 
where  the  dead  are  laid  away  without  the  benison  of  the 
name  of  Christ,  and  where  marriages  are  solemnized  only  by 
justices  of  the  peace.  This  is  a  matter  worthy  of  your 
thoughtful  consideration,  citizens  of  New  Hampshire.  It 
does  not  augur  well  for  the  future. — Fast  Day  Proclamation, 
1899. 

Russell's  seventh  millennium. 

According  to  God's  plan  as  revealed  in  his  Word,  he  has 
purposed  to  permit  sin  to  misrule  the  world  for  six  thousand 
years,  and  then  in  the  seventh  millennium  to  restore  all 
things  and  to  extirpate  evil.  .  .  .  Hence,  as  the  six  thousand 
years  of  the  reign  of  evil  begin  to  draw  to  a  close,  God  has 
permitted  circumstances  to  favor  discoveries  (etc.)  useful  to 
the  blessing  and  uplifting  of  mankind  during  the  millennial 
age. — C.  T.  Russell. 

Russell's  coming  of  the  kingdom. 
All  the  prophets  declare  that  the  race  is  to  be  restored  to 
perfection,  and  have  dominion  over  the  earth  as  Adam  had. 


MILLENNIUM.  291 

Picture  the  glory  of  the  perfect  earth.  Not  a  stain  of  sin 
mars  society.  Not  a  bitter  thought,  not  an  unkind  look  or 
word.  Sickness  shall  be  no  more;  not  an  ache  nor  any  evi- 
dence of  decay.  Perfect  humanity  will  be  of  surpassing 
loveliness.  The  inward  purity  will  glorify  every  counte- 
nance. Bereaved  ones  will  have  their  tears  wiped  away 
when  they  realize  the  resurrection  work  complete. — C.  T. 
Russell. 

RUSSELL    SEES    PARADISE    REGAINED, 

The  earth,  which  was  "  made  to  be  inhabited  "  by  such 
beings,  is  to  be  a  fit  abode  for  man  as  represented  in  the  Eden 
paradise  before  sin.  Paradise  shall  be  restored.  The  earth 
shall  no  more  bring  forth  thorns,  etc.  .  .  .  The  lower  animal 
creation  will  be  willing,  obedient  servants,  and  nature 
with  its  pleasing  variety  will  call  to  man  to  seek  and  know 
the  glory  and  power  and  love  of  God.  God's  light  shall 
dispel  all  the  darkness,  and  the  whole  earth  shall  be  filled 
with  his  glory. — C.  T.  Russell,  Millennial  Daivn.  (Condensed 
from  pp.  69,  163,  188.) 

RYAN    LONGS    FOR    THE    MILLENNIUM. 

O,  may  that  day  soon  come  when  "He  shall  draw  all 
things  to  himself,"  and  the  Jew  and  the  Gentile  and  the 
Catholic  and  the  Protestant  and  the  converted  agnostic 
will  kneel  together  in  the  great  universal  Church  at  the 
foot  of  the  cross ! — Archbishop  Ryan,  The  Catholic  Times,  De- 
cember 15,  1894. 

Salter's  summitless  summits. 

Humanity  is  like  people  climbing  some  mountain  height — 
they  think  that  they  have  gone  a  considerable  way,  and  lo! 
the  summit  is  far  beyond.  We  are  always  reaching  beyond 
anything  that  we  have  attained,  and  it  may  be  that  the 
heavens  will  witness  our  race,  when  the  term  of  its  tenancy 
on  earth  is  reached,  still  stretching  out  its  hands  to  what  is 
beyond.  Perhaps,  after  all,  we  are  children  of  Infinity, 
never  content  and  never  meant  to  be  content. — W.  M.  Salter, 
Ethical  Address. 


292  FAITHS  OF  FAMO  US  MEN. 

Savonarola's  world  out  of  joint. 

I  see  the  whole  world  in  confusion  ;  every  virtue  and  every 
noble  habit  gone.  There  is  no  shining  light.  None  is 
ashamed  of  his  vices.  He  is  happy  who  lives  by  rapine  and 
feeds  on  the  blood  of  another,  Avho  robs  widows  and  his  own 
infant  children,  and  drives  the  poor  to  ruin.  That  soul  is 
deemed  refined  and  rare  who  gains  the  most  by  fraud  and 
force,  who  scorns  heaven  and  Christ,  and  whose  constant 
thoughts  are  bent  on  others'  destruction. — Villari^  I.,  p.  15. 

SCHOPENHAUER THEISM'S    OPTIMISM. 

Theism  looks  upon  the  material  world  as  absolutely  real, 
and  regards  life  as  a  pleasant  gift  bestowed  upon  us.  On  the 
other  hand,  the  fundamental  characteristics  of  the  Brahman 
and  Buddhist  religion  are  idealism  and  pessimism. — Arthur 
Schopenhauer,  Religion  and  Other  Essays,  p.  114. 

SEEBOHM OLDOLOGY    AND    NEWOLOGY. 

In  all  ages,  more  or  less,  there  is  a  new  school  of  thought 
rising  under  the  eyes  of  an  older  school  of  thought.  And 
probably  in  all  ages  the  men  of  the  old  school  regard  with 
some  little  anxiety  the  ways  of  the  men  of  the  new  school. 
— F.  Seebohm. 

SHAFTESBURY EVANGELIZATION  OF  GLOBE. 

During  the  latter  part  of  these  (eighteen)  centuries,  it  has 
been  in  the  power  of  those  who  hold  the  truth — having  means, 
.  .  .  knowledge  .  .  .  and  opportunity  enough — to  evangelize 
the  globe  fifty  times  over. 

SMITH    (gOLDWIN) CHRISTIANITY'S    UNIVERSALITY. 

Of  the  four  religions  .  .  .  styled  universal,  Christianity 
alone  is  universal  in  fact.  It  alone  preaches  its  gospel  to  the 
whole  world.  .  .  .  Moral  civilization  and  sustained  progress 
have  been  thus  far  limited  to  Christendom.  So  have  distinct 
and  effective  ideas  of  human  brotherhood,  which  implies  a 
common  fraternity,  and  of  the  service  of  humanity.  .  .  . 
They  seem  to  be  closely  connected  with  the  Christian  idea 


MILLENNIUM.  293 

of  the  Church,  with  its  struggle  for  the  emancipation  of  the 
world  from  the  powers  of  evil  and  with  its  hope  of  final  vic- 
tory. .  .  .  Taking  the  lowest  reasonable  estimate  of  religious 
influence,  what  a  void  would  the  departure  of  religion  and  the 
closing  of  the  churches  leave  in  life! — Guesses  at  the  Riddle  of 
Existence,  pp.  140,  142,  199,  200. 

SMITH    (gOLDWIN) A    TERRESTRIAL    PARADISE. 

The  estate  of  man  on  this  earth  may  in  course  of  time  be 
vastly  improved.  So  much  seems  to  be  promised  by  the 
recent  achievements  of  science  whose  advance  is  in  geometri- 
cal progression,  each  discovery  giving  birth  to  several  more. 
Increase  of  health  and  extension  of  life  by  sanitary,  dietetic 
and  gymnastic  improvement ;  increase  of  wealth  by  inven- 
tion, and  of  leisure  by  the  substitution  of  machinery  for 
labor ;  more  equal  distribution  of  wealth,  with  its  comforts 
and  refinements ;  dififusion  of  knowledge  ;  political  improve- 
ment ;  elevation  of  the  domestic  and  social  sentiments;  uni- 
fication of  mankind,  and  elimination  of  war  through  as- 
cendency of  reason  over  passion ;  all  these  things  may  be 
carried  to  an  indefinite  extent,  and  may  produce  what  in 
comparison  with  the  present  estate  of  man  would  be  a  ter- 
restrial paradise. — Ibid.,  pp.  131,  132. 

speer's  pronun'Ciamento  and  prophecy. 

Every  day  is  the  best  day,  and  the  next  will  be  better. — 
Robert  E.  Speer,  The  Northfield  Year  Book. 

STEPHEN    (lESLIE) FREETHINKS    PESSIMISTICALLY. 

Our  sweetest  songs  are  those  which  tell  of  saddest  thought. 
.  .  .  We  cannot  banish  melancholy  from  the  world.  .  .  . 
There  is  a  deep  sadness  in  the  world.  Turn  and  twist  the 
thought  as  you  may,  there  is  no  escape.  Optimism  would 
be  soothing,  if  it  were  possible ;  in  fact,  it  is  impossible,  and 
therefore  a  constant  mockery.  .  .  .  Ages  have  passed,  and 
faith  has  grown  dim,  and  the  prophecies  and  revelations 
have  had  to  be  twisted  and  spiritualized,  and  have  slowly 
sank  into  enigmas  to  exercise  the  fertile  ingenuity  of  learned 


294  FAITHS  OF  FAMOUS  MEN. 

folly.  .  .  .  After  some  millions  of  years  the  earth  hke  its 
satellite  must  become  a  wandering  graveyard,  and  men  and 
their  dreams  will  in  that  case  vanish  together.  .  .  .  This  is 
not  a  very  sublime  prospect.  .  .  .  The  future  is  shrouded  in 
impenetrable  darkness.  .  .  .  Let  us  trust  that  somehow  or 
other  the  great  world  will  blunder  in  its  own  clumsy  fashion 
into  some  tolerable  order,  .  .  .  that  people  will  be  able  to  get 
on  somehow  or  other. — Leslie  Stephen,  A)i  Agnostic's  Apology 
and  Other  Essays,  pp.  36,  80,  83,  340,  369,  378. 

STORRS WOMAN    AS    A    BAROMETER. 

It  is  a  fact  significant  for  the  past,  prophetic  for  the  future, 
that  even  as  Dante  measured  his  successive  ascents  in  para- 
dise, not  by  immediate  consciousness  of  movement,  but  by 
seeing  an  ever  lovelier  beauty  in  the  face  of  Beatrice,  so  the 
race  now  counts  the  gradual  steps  of  its  spiritual  progress  out 
of  the  ancient  heavy  glooms  toward  the  glory  of  the  Christian 
millennium,  not  by  mechanisms,  not  by  cities,  but  by  the 
ever  new  grace  and  force  exhibited  by  woman,  who  was  for 
ages  either  the  decorated  to}^  of  man  or  his  despised  and 
abject  drudge. — Richard  Salter  Storrs. 

STRONG THE    NEW    ERA.        (SELECTED.) 

We  are  entering  on  a  new  era,  of  which  the  twentieth  cen- 
tury will  be  the  beginning,  and  for  which  the  nineteenth  has 
been  a  preparation.  Science  is  daily  making  easier  the  con- 
quest of  space ;  and  the  victories  of  electricity  are  only  well 
begun.  The  isolation  of  any  people  will  become  impossible, 
and  then  will  the  world's  barbarism  disappear.  ...  It  is 
evidence  of  a  narrow  and  thoughtless  mind  to  imagine  that 
the  existing  condition  of  things  is  final.  No  one  will  im- 
agine that  man  has  already  attained  the  highest  development 
of  which  he  is  capable.  .  .  .  Science  is  destined  to  make 
great  progress  during  the  next  century,  and  therefore  to  work 
additional  changes  in  civilization.-  This  new  evangel  of  sci- 
ence means  new  blessings  to  mankind,  a  new  extension  of 
the  kingdom.  The  church  ought  to  leap  for  joy  that  in  mod- 
ern times  God  has  raised  up  these  new  prophets  of  his  truth. 


MILLENNIUM.  295 

.  .  .  This  modern  revelation  of  his  will  means  a  mighty 
hastening  of  the  da}^  when  his  will  is  to  be  done  on  earth  as 
it  is  in  heaven. — Josiah  Strong,  The  Xeiv  Era,  pp.  1-17. 

STRONG GOD    IS    IN    A    HURRY. 

Speaking  of  the  anti-slavery  reform,  Theodore  Parker  once 
said  :  "  The  trouble  is  that  I  am  in  a  hurry  and  God  is  not.'' 
I  think  that  he  was  precisely  wrong.  God  is  in  a  hurry  and 
his  people  are  not.  If  there  is  any  reason  why  sin  and  sor- 
row should  ever  cease,  it  is  a  reason  why  they  should  cease 
as  soon  as  possible.  If  there  is  any  reason  why  the  kingdom 
should  ever  come,  there  is  the  same  reason  why  its  coming 
should  be  hastened.  If  God  were  willing  to  have  a  single 
pang  of  needless  woe  in  the  world,  he  would  not  be  an  abso- 
lutely benevolent  being.  Hence,  speaking  after  the  manner 
of  men,  God  is  in  a  hurry  ;  he  is  infinitely  urgent ;  he  is  say- 
ing to  his  people,  "  Come  up  to  the  help  of  the  Lord  against 
the  mighty." — Josiah  Strong,  The  Twentieth  Century  City, 
p.  180. 

STRONG THE    DESTINY    OF    THE    RACE. 

Revelation  teaches  that  final  earthly  society  is  to  be  per- 
fect— free  from  all  taint  of  evil.  We  are  apt  to  understand 
Rev.  XXI.  and  XXII.  as  a  description  of  heaven ;  and  so 
they  are,  but  it  is  heaven  on  earth,  the  New  Jerusalem  come 
down  to  the  new  earth.  It  is  a  glorious  vision  of  the  king- 
dom of  God  fully  come.  Then  will  be  realized  a  blessed 
unity  more  glorious  than  that  which  binds  the  suns  and  sys- 
tems of  countless  constellations  into  one  harmonious  whole. 
Then  will  come  the  glad  consummation  for  which  the  ages 
have  waited,  which  prophets  have  foreseen  and  poets  sung, 
for  which  the  good  have  longed  and  labored  and  martyrs 
bled,  for  which  nature  has  served  and  the  whole  creation 
groaned. — Josiah  Strong,  The  New  Era,  pp.  20,  40. 

swing's    EMPIRE    OF    THE    FUTURE. 

The  earth  is  advancing  toward  a  government  swayed  by  a 
mental  aristocracy  ;  sword  and  spear  shall  rest ;  wicked  am- 


296  FAITHS  OF  FAMOUS  MEN. 

bitions  fail;  and  the  gentle  empire  of  reason  and  affection 
shall  be  the  final  country  of  mankind. —  Truths  for  To-Day. 

TALMAGE    SOMEWHAT    ADVENTISTIC. 

If  Christ  comes  to  reign  on  earth  personally,  as  millions 
of  good  people  anticipate,  I  think  that  he  will  set  up  his 
throne  somewhere  between  the  Alleghanies  and  the  Rocky 
Mountains,  and  that  he  will  walk  the  streets  of  our  great 
American  cities.  Would  that  the  heavens  might  open  to-day 
and  our  Lord  descend  to  take  possession  of  this  continent. 
How  we  would  rush  out  of  our  churches  to  greet  him,  and  by 
clanging  bells  and  thundering  cannonade  announce  his 
arrival! — Sermon,  Luke,  IX.,  55,  January  25,  1880.  See 
The  Christian  Herald.  ...  If  iniquity  makes  the  same  ad- 
vancement in  the  next  one  hundred  years  that  it  has  in  the 
past  one  hundred  years,  the  last  moral  and  religious  influ- 
ence will  have  perished  from  our  cities. — Quoted  by  Peters  in 
the  The  Theocratic  Kingdom^  III.,  157. 

TALMAGE    LIKEWISE    OPTIMISTIC. 

I  am  an  optimist.  I  do  not  believe  that  everything  is  going 
to  destruction.  .  .  .  Everything  is  going  on  to  redemption 
through  our  glorious  Christianity  which  is  yet  to  reconstruct 
all  nations.  .  .  .  When  the  last  swamp  shall  be  reclaimed, 
the  last  jungle  cleared,  the  last  American  desert  Edenized, 
and  from  sea  to  sea  the  continent  shall  be  occupied  by  more 
than  1200,000,000  souls,  may  it  be  found  that  moral  and  re- 
ligious influences  were  multiplied  more  rapidly  than  the 
population. — See  Live  Coals.  .  .  .  The  way  to  the  Millennium 
is  through  the  fit  and  full  education  of  woman.  Social,  po- 
litical and  religious  progress  is  conditioned  upon  her  ad- 
vancement.— Quoted  by  The  Wittenberger,  November,  1873. 

TALMAGE    THROUGH     AN    **  ADVENT's  "    GLASSES. 

Spurgeon,  Talmage  and  others  ...  in  one  place  utter  the 
most  emphatic  premillenarian  views,  .  .  •  and  then  weaken 
the  same  in  other  places  by  indecisive,  hesitating,  or  spirit- 
ualistic utterances,  showing  that  a  clear  uniform  system  of 


MILLENNIUM.  297 

eschatology  is  lacking. — Peters,  The  Theocratic  Kingdom^  Vol. 
III.,  p.  242. 

TENNYSON THE    WORLD's    FUTURE. 

For  I  looked  into  the  future  far  as  human  eye  can  see, 
Saw  the  vision  of  the  world  and  all  the  glory  that  will  be. 

Ring  out  the  thousand  wars  of  old,  Ring  in  the  thousand  years  of  peace. 

Not  in  vain  the  distance  beacons.     Forward,  forward  let  us  range  ; 
Let  the  great  world  spin  forever  down  the  ringing  grooves  of  change. 
Through  the  shadow  of  the  globe  we  sweep  into  the  younger  day  ; 
Better  fifty  years  of  Europe  than  a  cycle  of  Cathay. 

Yet  I  doubt  not  through  the  ages  one  increasing  purpose  runs, 
And  the  thoughts  of  men  are  widened  with  the  setting  of  the  suns. 

Till  the  war-drum  throbbed  no  longer,  and  the  battle-flags  were  furled 
In  the  parliament  of  man,  the  federation  of  the  world. 
There  the  common  sense  of  most  shall  hold  a  fretful  realm  in  awe, 
And  the  kindly  earth  shall  slumber,  lapt  in  universal  law. 

One  far  off  divine  event,  to  which  the  whole  creation  moves. 
THOMAS THIS    YOUTHFUL    UNIVERSE. 

AVhen  thousands  of  years  have  come  and  gone,  this  great 
earth  will  be  here,  the  lake  will  murmur  and  the  moon  will 
shine,  the  oceans  will  sway  and  beat  upon  the  shores,  and 
the  seasons  will  come  and  go ;  and  when  the  marble  crumbles 
above  our  graves,  other  millions  will  walk  these  streets,  and 
laugh  and  sing,  and  work  and  worship.  And  when  millions 
of  years  have  passed,  the  universe  will  still  be  young,  and 
suns  will  shine,  and  life  be  fresh  and  sweet  as  now ;  reason 
will  be  true,  and  love  be  dear,  and  friendships  precious,  and 
hope  Avill  sing  of  joys  to  be. — H.  W.  Thomas,  Chicago,  The 
Peoples  Puljnt,  p.  38. 

THOMPSON THE    CHURCH's    FUTURE. 

Our  canon  closes  with  the  vision  of  its  (the  kingdom's) 
coming  down  from  heaven  to  earth  to  permeate  and  pervade 
all  families,  fellowships  and  nations  with  its  divine  principles. 
.  .  .  The  true  idea  of  the  Church,  as  tliegatliering  of  all  under 
one  Head,  is  gaining  attention.  .  .  .  Christian  unity  is  not 
coming  through  the  discovery  that  any  of  our  religious  bodies 


298  FAITHS  OF  FAMOUS  MEN. 

is  to  be  Moses's  rod  with  a  divine  right  to  swallow  all  the  rest, 
as  being  the  rods  of  mere  magicians.  .  .  .  The  future  will  see 
the  PatricentriCjthe  Christocentric  and  tlie  Pneumaticocentric 
elements  blended  and  reconciled  in  a  Trinitarian  church  life, 
in  which  truth,  grace  and  unction  will  each  obtain  full  and 
rightful  recognition. — Robert  Ellis  Thompson,  Philadelphia, 
— De  Civitate  Dei.  The  Divine  Order  of  Human  Society^  pp.  8, 
211,  217,  234. 

TOLSTOI    SEES    THE    KINGDOM    COME. 

The  doctrine  of  Jesus  will  bring  to  earth  the  kingdom  of 
God,  which  men  in  all  ages  have  desired  earnestly  and  sought 
for  continually  all  their  days, — the  reign  of  peace  foretold 
by  all  the  prophets. 

TUCKER THE    CHURCH's     CENTURY    RUN. 

I  am,  upon  the  whole,  optimistic  in  regard  to  the  entrance 
of  Christianity  upon  its  twentieth  century.  It  has  incor- 
porated far  more  intellectual  strength  during  the  present 
century  than  it  has  thrown  off.  It  has  a  larger  proportion 
of  young  men  at  its  command  than  at  any  previous  time. — 
W.  J.  Tucker,  President  of  Dartmouth  College.     (1898.) 

VANOOSTERZEE THE    PERILOUS    TIMES. 

It  is  commonly  supposed  that  in  the  proportion  in  which 
the  principles  of  humanitarianism,  culture,  free  thought,  etc., 
are  more  widely  diffused,  the  world  will  become  ever  in- 
creasingly wiser,  better  and  happier.  .  .  .  But  we  have  to 
expect,  on  the  other  hand,  a  time  of  carelessness,  hardness 
and  carnal  security  like  that  which  preceded  the  destruction 
of  the  ancient  w^orld.  .  .  .  These  are  the  perilous  times  in 
the  last  days,  of  which  Paul  speaks ;  ...  all  which,  in  the 
Apocalypse,  is  prophesied  of  the  great  apostasy  of  the  last 
period  of  the  world. — Lange,  Commentary  on  Luke,  p.  269. 

Virgil's  coming  child-worshipers. 

(Says  Peters,  "The  Theocratic  Kingdom,"  III.,  p.  545.) 
The  simple  faith  of  the  heathen  Virgil  condemns  the  belief 
of  some  professed  believers,  when  he  speaks  of  "  the  God-like 


MILLENNIUM.  299 

Child  "  that  shall  rule  a  reconciled  world,  and  of  "  the  golden 
race  "  that  shall  arise,  uttering  the  i^rayer  :  "  Begin  to  assume, 
I  pray,  your  sovereign  honor,  majestic  Child,  See  the  world 
nodding  witli  its  j^onderous  vaults  and  lands  and  planes  of 
sea — See  how  all  things  exult  in  the  age  to  come !" 

WATSON    ("  MACLAREN  ")    IS    OPTIMISTIC. 

When  He  is  recognized  as  the  universal  Father,  and  the 
outcasts  of  humanity  as  His  prodigal  children,  every  effort 
of  love  will  be  stimulated,  and  the  kingdom  of  God  will 
advance  by  leaps  and  bounds.  As  this  sublime  truth  is 
believed,  national  animosities,  social  divisions,  religious 
hatreds  and  inhuman  doctrines  will  disappear.  No  class  will 
regard  itself  as  favored;  no  class  will  feel  itself  rejected;  for 
all  men  everywhere  will  be  embraced  in  the  mission  of  Jesus 
and  the  love  of  the  Father.  .  .  .  When  the  kingdom  comes 
in  its  greatness,  it  will  fulfill  every  religion  and  destroy  none, 
clearing  away  the  imperfect,  and  opening  up  reaches  of  good- 
ness not  3"et  imagined,  till  it  has  gathered  into  its  bosom 
whatsoever  things  are  true,  etc.  ...  It  standeth  on  the  earth 
as  the  city  of  God  with  its  gates  open  by  night  and  by  day, 
into  which  entereth  nothing  that  defileth,  but  into  which  is 
brought  the  glory  and  power  of  the  nations. —  The  Mind  of  the 
Master,  pp.  245,  270. 

WHITTIER's    world    not    wholly    LOST. 

Not  wholly  lost,  O  Father,  is  this  evil  world  of  ours  ; 
Upward  through  its  blood  and  ashes  spring  afresh  the  Eden  flowers  ; 
From  its  smoking  hell  of  battle,  Love  and  Pity  send  their  prayer, 
And  still  thy  white-winged  angels  hover  dimly  in  the  air. 

WHITTIER    PAINTS    THE    GOLDEN    AGE. 

A  glory  shines  before  me 
Of  what  mankind  shall  be  ; 
Pure,  generoiis,  brave  and  free  ; 
A  dream  of  man  and  woman 
Diviner  but  still  huiiiau, 
Solving  the  riddle  old, 
Shaping  the  age  of  gold. 


300 


FAITHS  OF  FAMOUS  MEN. 


WILCOX    (eLLA    wheeler) EXCELSIOR. 

The  times  are  not  degenerate.     Man's  faith 
Mounts  higher  than  of  old.  .   .  . 
Religion  now  means  something  liigh  and  broad, 
And  man  stood  never  half  so  near  to  God. 

WILLARD    (prances) GOLDEN    INSCRIPTION. 

Miss  Willard  requested  Miss  Gordon  to  bear  to  Lady 
Henry  Somerset  a  picture  :  Hoffman's  "  Christ,"  but  to  have 
engraved  on  it  this : 


Only  the  Golden  Rule  of  Christ 
Can  bring  the  Golden  Age  of  Man. 


INTERMEDIA  TE  ST  A  TE.  30 1 


PART  VII. 

INTERMEDIATE  STATE. 


ABBOTT    WANTS    NO    PRISON-HOUSE. 

It  is  a  common  notion  that  the  dead  enter  the  future  life 
half-clothed,  half-prepared;  that  they  remain  in  their  prison- 
house  waiting  for  the  time  when  the  final  judgment  shall  be 
made  known.  I  do  not  think  that  this  is  Scriptural  teach- 
ing. .  .  .  The  New  Testament  repudiates  this  idea  of  an 
intermediate  state  clearly  and  distinctly.  The  heaven  of  the 
Bible  is  always  in  the  present  tense.  The  music  has  begun. 
After  death  the  judgment;  not  a  long,  dreary,  intermediate 
sleep.  Those  who  have  gone  have  not  gone  down  into  the 
grave  to  wait  there ;  nor  are  they  in  a  prison-house,  waiting 
there.  ...  I  behold  a  great  multitude  Avhich  no  man  can 
number,  not  huddled  together  in  some  dreary  prison-house, 
waiting  for  the  hour  of  release  and  redemption,  but  standing 
before  the  throne. — Lyman  Abbott,  in  Funeral  Sermon  from 
text:  Heb.  IX.,  27.     Wheeler's  Pulpit  and  Grave,  213-215. 

ALGER    VERSUS    LIMBO    OF    BAUMGARTEN    ET    AL. 

Souls  (according  to  Baumgarten  et  al.)  as  fast  as  they  leave 
the  body  are  gathered  into  some  intermediate  state,  a  starless 
grave-world,  a  ghostly  limbo.  When  the  j)resent  cycle  of 
things  is  completed,  when  the  clock  of  time  runs  down,  the 
gate  of  this  long-barred  receptacle  of  the  deceased  will  be 
struck  open  and  its  pale  prisoners  in  accumulated  host  will 
issue  fort] I  and  enter  on  the  immortal  inheritance  reserved  to 
them.  In  the  sable  land  of  Hades  all  departed  generations 
are  bivouacking  in  one  vast  army.  On  the  resurrection 
morning,  striking  their  shadowy  tents,  they  will  scale  the 
walls  of  the  abyss,  and,  reinvested  with  their  bodies,  either 


302  FAITHS  OF  FA  MO  US  MEN. 

plant  their  banners  on  the  summits  of  the  earth  in  perma- 
nent encampment,  or  storm  the  battlements  of  the  sky  and 
colonize  heaven  with  flesh  and  blood !  .  .  .  We  may  assume 
that  Paul  believed  that  there  would  be  vouchsafed  to  the 
faithful  Christian  during  his  transient  abode  in  the  under 
world  a  more  intimate  and  blessed  spiritual  fellowship  with 
the  Master  than  he  could  experience  while  in  the  flesh. — W. 
Iv.  Alger,  A  Critical  History  of  the  Doctrine  of  the  Future  Life, 
pp.  60,  290. 

Augustine's  hidden  receptacles. 

The  time  between  death  and  final  resurrection  holds  the 
souls  in  hidden  receptacles,  according  as  each  soul  is  meet 
for  rest  or  punishment,     (a.d.  298.) 

BIRCH mystery    A    GOOD    NAME    FOR    IT. 

All  that  w^e  know  of  this  subject  is  derived  entirely  from 
revelation.  The  Scriptures  call  it  a  myster3^  I  claim  that 
in  what  they  say  about  it  there  is  nothing  to  warrant  more 
than  the  name  "  middle  state,"  if  even  that,  in  describing  the 
interval,  etc. ;  nothing  to  warrant  the  unpsychological,  un- 
ethical, contra-confessional  and  unscriptural  doctrine  of  the 
middle  state  (sometimes)  set  forth.  ...  It  is  not  safe  to  dog- 
matize on  the  details  of  our  future.  I  think  that  I  put  it  rightly 
when  I  say  that,  in  ourselves,  as  we  grapple  with  the  prob- 
lem of  the  middle  state,  we  are  infants  crying,  etc.  (as  per 

Tennyson :) 

An  infant  crying  in  the  night, 
And  with  no  language  but  a  cry. 

BRIGGS'S    PROGRESSIVE    SANCTIFICATION. 

I  find  in  the  Bible  the  doctrine  of  conscious  higher  life 
with  Christ  and  the  multitude  of  the  departed  of  all  ages 
(Inaugural  Address).  The  intermediate  state  is,  for  all 
believers  without  exception,  a  state  for  their  sanctification. 
They  are  trained  in  the  school  of  Christ  and  are  prepared  for 
the  Christian  perfection  which  they  must  attain  ere  the  judg- 
ment day.  Believers  who  enter  the  middle  state,  enter  guilt- 
less; they  are  pardoned  and  justified,  and  nothing  will  be 


INTERMEDIA  TE  ST  A  TE.  3  03 

able  to  separate  them  from  Christ's  love.  The}^  are  also  de- 
livered from  all  temptations.  They  are  encircled  with  influ- 
ences for  good  such  as  they  have  never  enjoyed  before.  The 
middle  state  must,  from  the  very  nature  of  the  case,  be  a 
school  of  sanctification,  a  heavenly  university,  the  aim  of 
whose  training  is  Christlikeness  and  glorification  at  the 
second  advent.  Those  who  passed  a  few  years  in  this 
w^orld,  and  then  went  into  the  middle  state  and  have  been 
there  for  centuries,  have  not  passed  beyond  the  need  of 
Christ's  mediation.  The  interval  between  death  and  the 
judgment  has  its  lessons  and  its  training  for  them  as  well  as 
for  us.  All  believers  enter  his  school  and  are  trained  in  the 
mysteries  of  the  kingdom.  It  is  improbable  that  Augustine, 
Calvin  and  Luther  will  be  found  in  the  same  class-room  as 
the  redeemed  negro  slave  or  the  babe  that  has  entered  heaven 
to-day.  The  fathers  and  doctors  of  the  Church  will  be  the 
teachers  of  the  dead  as  they  taught  the  living.  (Appendix 
to  Inaugural  Address.^ 

brown's  state  of  penal  evil. 

The  fact  of  the  resurrection  proves  that  with  man,  at  least, 
the  state  of  a  disembodied  spirit  is  a  state  of  unnatural  vio- 
lence, and  that  the  resurrection  of  the  body  is  an  essential 
step  to  the  highest  perfection  of  which  he  is  susceptible.  .  .  . 
The  separation  of  the  body  from  the  soul  is  not  in  itself 
desirable.  It  is  a  penal  evil. — John  Brown,  D.D.,  The  Dead 
in  Christy  p.  41. 

BRYANT    FINDS    THEIR    HAUNTS    HERE. 

They  watch,  and  tliey  wait,  and  they  linger  around, 
Till  the  day  when  their  bodies  shall  leave  the  ground. 

— William  Cullen  Bryant. 

Calvin's  station  beyond  darts. 
Although  those  who  have  been  freed  from  the  mortal  body 
do  no  longer  contend  with  the  lusts  of  the  flesh,  and  are,  as 
the  expression  is,  beyond  the  reach  of  a  single  dart,  yet 
there  will  be  no  absurdity  in  speaking  of  them  as  in  the  way 
of  advancement,  inasmuch,  as  they  have  not  yet  reached  the 


304  FAITHS  OF  FAMOUS  MEN. 

point  at  which  they  asi:>iro,  they  do  not  enjoy  the  felicity  and 
glory  which  they  have  hoped  for,  and,  in  fine,  the  day  has 
not  yet  shone  which  is  to  discover  the  treasures  which  lie 
hid  in  hope. 

CALVIN THE    DELAYED    CROWN. 

Since  the  Scripture  enjoins  us  to  look  with  expectation  to 
Christ's  advent,  and  delays  the  crown  of  glory  to  that  period, 
let  us  be  content  with  the  limits  divinely  prescribed  to  us — • 
viz.,  that  the  souls  of  the  righteous,  after  their  warfare  is 
ended,  obtain  blessed  rest,  where  in  joy  they  wait  the  frui- 
tion of  promised  glory,  and  that  thus  the  final  result  is  sus- 
pended till  Christ  the  Redeemer  appear. — Institutes^  P.  III., 
Ch.  25,  s.  6. 

CAMPBELL REFRESHED    IN    ABRAHAM'S    BOSOM. 

The  abode  of  the  righteous  between  death  and  the  resur- 
rection, called  Paradise  or  Abraham's  Bosom,  is  not  the 
highest  heavens,  but  it  is  a  very  happy  place,  one  of  the 
low^er  apartments  or  mansions  of  heaven  ;  a  place  of  purifi- 
cation and  improvement,  of  rest  and  refreshment.  Into  this 
middle  state  and  blessed  place  as  they  are  carried  by  the 
holy  angels,  so  afterward  at  the  resurrection,  after  judgment, 
they  are  led  into  the  beatific  vision  by  Jesus  Christ  himself, 
where  they  shall  see  him  fully  as  he  is.  The  righteous  in 
their  happy  middle  state  do  improve  in  holiness  and  make 
advances  in  perfection. — Archibald  Campbell,  Doctrines  of  a 
Middle  State,  p.  44. 

CHAMBERS THE    MIDWAY    EXISTENCE. 

Tlie  term  "  Hades  "  is  used  to  denote  the  place  or  condi- 
tion into  which  every  person  enters  at  the  moment  of  death, 
in  an  unclothed  or  disembodied  state.  From  the  fact  of  the 
latter's  being  a  midway  existence  between  the  present  earth- 
life  and  the  future  heaven-life,  it  has  come  to  be  called  by  us 
"the  intermediate  life." — Rev.  Arthur  Chambers. 

CLARK WHERE    ARE    THE    APOSTLES  ? 

He  is  coming  again,  in  the  clouds  with  pomp  and  glory. 
But  is  there  not  a  coming  to  each  of  his  redeemed  ones  to 


INTERMEDIA  TE  ST  A  TE.  30  5 

take  them  to  himself?  To  comfort  his  disciples  Jesus  said, 
"  I  will  come  again  and  receive  you  unto  myself."  Did  he 
mean  after  two  thousand  years,  more  or  less?  Nothing  but 
urgent  necessity  can  justify  our  making  this  and  other  such 
passages  refer  to  our  Savior's  public  coming  in  glory.  If 
they  do,  we  must  conclude  that  the  little  company  in  that 
upper  room  have  never  yet  been  where  Jesus  is,  but  are  still 
abidinor  in  some  intermediate  state. — Rev.  AValter  H.  Clark. 


COOK ENGLAND  S  FOUR  PLACES. 

How  much  can  orthodoxy  grant  to  those  who  hold  the 
doctrine  of  the  intermediate  state  ?  In  the  debate  in  Eng- 
land with  Canon  Farrar  it  has  been  granted  by  standard 
English  authorities  that  there  may  be  four  places  in  the  uni- 
verse to  which  souls  may  go — Tartarus  and  Gehenna  on  the 
left,  Paradise  and  Heaven  on  the  right.  But  between  these 
two  pairs  of  places  there  is  a  great  gulf  fixed. —  Occident^ 
p.  61. 

COOK — England's  idea  of  a  vestibule. 

Anglican  orthodoxy  concedes  that  it  may  be  that  some 
souls  are  so  imperfect  at  death  that  they  need  a  prolonged 
preparation  for  heaven.  Their  destiny  is  fixed  by  their  pre- 
dominant choice  at  death,  nevertheless  they  are  not  ready 
for  the  highest  mansions  in  their  Father's  house;  and  it  is 
therefore  possible  that  in  Paradise,  considered  as  the  vestibule 
of  heaven,  they  may  be  kept  under  education  to  the  last 
great  day. — Ihid.^  p.  61. 

CRAIK  (mRS.) THE  SLEEP  OF  THE  SOUL. 

O,  for  a  soul-sleep,  long  and  deep  and  still  ! 

To  lie  down  quiet  after  the  weary  day, 

Dropping  all  pleasant  flowers  from  the  numbed  hands, 

Bidding  good-night  to  all  companions  dear, 

Drawing  the  curtains  on  this  darkened  world. 

Closing  the  eyes,  and,  with  a  patient  sigh. 

Murmuring  "Our  Father" — fall  on  sleep  till  dawn  ! 

—Dinah  M.  Mulock  Craik. 
20 


3o6  FAITHS  OF  FAMOUS  MEN. 

craven's    divided    hades    B.C. 

(Says  Dr.  G.  H.  N.  Peters  in  The  Theocratic  Kingdom^  II., 
p.  403.)  We  direct  attention  to  Dr.  Craven's  "  Excursus  on 
Hades  "  in  Lange's  Commentary  on  the  Book  of  Revelation,  pp. 
364-378.  Much  that  he  says  is  confirmatory  of  our  view. 
He  makes  Hades  an  intermediate  place  in  the  unseen  world, 
distinct  from  heaven  and  hell,  having,  before  the  resurrec- 
tion of  Jesus,  two  compartments,  one  of  comfort  and  the 
other  of  misery,  one  for  the  pious  and  the  other  for  the 
wicked;  but  after  the  resurrection  of  Jesus,  the  righteous, 
being  delivered  from  Hades,  are  taken  to  heaven. 

dorner's  paradise  not  hades. 

Paradise  is  certainly  not  Hades.  .  .  .  There  will  be  for 
them  (believers)  no  idle  waiting  for  the  judgment,  but  a  pro- 
gressing in  knowledge,  blessedness,  and  holiness,  in  commu- 
nion with  Christ  and  the  heavenly  company.  .  .  .  There  is  a 
progression  of  believers  in  the  intermediate  state ;  .  .  .  the 
resurrection  consummates  the  personality  of  believers, — TTie 
Future  State,  pp.  92,  108,  109,  translated  by  Newman  Smyth. 

DORNER PERFECTION    AT    RESURRECTION. 

It  would  be  a  mistake  to  conclude  that  perfect,  completed 
blessedness  and  spiritual  consummation  begin  for  believers 
immediately  after  death.  Paradise  is  a  mona  (mansion)  for 
the  blessed  dead,  and  not  the  heaven  which  denotes  the  place 
or  state  of  the  perfected  blessed.  The  good  work  begun  is 
not  completed  on  the  day  of  death,  but  on  the  day  of  Jesus 
Christ.  The  departed  righteous  are  not  entirely  perfected 
before  the  resurrection.  Intercourse  with  the  ungodly,  to 
which  they  were  subject  on  earth,  ceases  after  death.  They 
suffer  nothing  more  from  them,  not  even  temptation.  For 
believers  there  is  no  more  punishment,  but  a  growth. 

EPHRAEM THE    HOLY    GHOST's    NURSLINGS. 

Our  God,  to  thee  sweet  praises  rise 

From  youthful  lips  iu  Paradise; 
From  boys  fair  robed  in  spotless  white 

And  nourished  in  the  courts  of  light. 


INTERMEDIATE  STATE.  307 

'In  arbors  they,  where  soft  and  low 

The  blessed  streams  of  life  do  flow; 
And  Gabriel,  a  shepherd  strong, 

Doth  gently  guide  their  flocks  along. 
There  honors  higher  and  more  fair 

Than  those  of  saints  and  virgins  are  ; 
God's  sons  are  they  on  that  far  coast. 
And  nurslings  of  the  Holy  Ghost. 
— Ephraem  the  Syrian.     See  G.  L.  Prentiss's  article,  Presbyterian  Review, 
IV.,  p.  569. 

FISHER HISTORY    OF    THE    DOCTRINE. 

The  church  from  the  beginning  had  believed  in  an  inter- 
mediate state.  The  fathers  of  the  first  century  held  that 
Christ,  after  his  death,  descended  into  Hades,  There  he 
prosecuted  his  work  in  opposition  to  Satan.  This  was  a  clear 
and  accepted  tenet — based,  as  was  supposed,  on  I,  Peter, 
5-7,  and  Ephesians,  IV.,  7-11— that  in  the  interval  between 
his  crucifixion  and  resurrection,  Jesus  preached  to  a  portion 
of  the  inhabitants  of  Hades  or  the  Underworld,  the  abode  of 
departed  souls.  There  he  delivered  the  pious  dead  of  the 
Old  Testament,  whom  he  transported  to  Paradise.  .  .  .  The 
Protestant  theologians  carried  their  opposition  to  j^urgatory 
so  far  as  to  obliterate  the  whole  doctrine  of  the  intermediate 
state. — G.  P.  Fisher,  Discussions  in  History  and  TJteology,  pp. 
416, 420. 

GLADSTONE THE    UNDERWORLD    OF    THE    OLD    TESTAMENT. 

The  Mosaic  narrative  itself  gives  us  glimpses  of  the  under- 
world ;  for  in  various  passages,  when  our  authorized  text 
speaks  of  passing  into  the  grave,  this  is  not  the  mere  earthly 
grave,  but  Sheol,  the  insatiable,  the  undiscriminating  recep- 
tacle of  the  dead. —  The  North  American  Revieic,  February, 
1893. 

HALL  (eDWIN) A  BORROWED  PURGATORY. 

That  day  the  soul  of  the  thief  was  with  Him  in  paradise ; 
and  ''  paradise  "  means  heaven  :  2  Cor.,  12,  2-4  :  "  Caught  up 
into  the  third  heaven,"  "Caught  up  into  paradise;"  also 
Rev.,  2,  7 :  "  The  tree  of  life  which  is  in  the  midst  of  the 
paradise  of  God."     The  passage  yields  no  support  to  the  no- 


3o8  FAITHS  OF  FAMOUS  MEN. 

tion  of  an  intermediate  place.  .  .  .  The  notion  of  such  an  in- 
termediate state,  neither  on  earth  nor  in  heaven,  seems  to  be 
clearly  against  the  teachings  of  the  Word.  So  is  the  Roman 
purgatory,  which  appears  to  have  been  borrowed  from  hea- 
thenism;  see  Eneid,  VI.,  737  ff.  .  .  .—Hairs  Digest,  p.  200. 

HALL    (jOHN) THE    PROTESTANT    POSITION. 

The  faith  of  Protestant  Christians  is  that  the  bodies  of  the 
dead  go  into  the  dust,  and  their  souls  into  happiness  or  mis- 
ery, until  the  resurrection.  That  state  into  which  they  go  is 
one  of  conscious  life,  and  not  of  sleep,  .  .  .  but  is  not  one  of 
probation  or  purification.  .  .  .  Efforts  toward  gaining  the 
Divine  favor  are  not  possible  to  the  departed  ;  nor  are  pe- 
titions in  their  behalf  of  any  avail ;  nor  is  any  weight  to  be 
attached  to  the  fact  that  early  in  the  history  of  the  church 
they  began  to  be  offered.  Many  errors  and  superstitions  be- 
gan early.  The  ground  of  distinction  and  distribution  is  the 
relation  to  Jesus  Christ.  They  who  fall  asleep  in  Him  go  to 
be  with  Him.  They  who  are  not  in  Christ  are  never  to  be 
with  Him. — Sermon,  What  Shall  the  End  Be  ? 

HICKES THE    LESS    PERFECT    STATE. 

Those  who  call  the  state  into  which  the  righteous  enter 
"  heaven  "  may  continue  to  do  so,  provided  they  mean  by 
"  heaven  "  a  state  which  is  less  perfect  than  that  which  awaits 
them  after  the  coming  of  Christ. — Bishop  Hickes,  Doctrines 
of  a  Middle  State,  }).  14. 

HODGE  (a.  a.) UNATTAINED  PERFECTION. 

The  souls  of  the  blessed,  during  the  interval  between  their 
death  and  resurrection,  have  not  attained  to  the  perfection 
of  either  the  glory  or  blessedness  which  is  designed  for  them 
in  Christ.  ("  Outlines,''  p.  437.)  The  Scriptures  point  the 
faith  and  hope  of  believers  forward  not  to  the  hour  of  death, 
Init  to  that  of  the  resurrection,  as  the  crisis  of  our  complete 
redemption.  ("  Poindar  Lectures''  p.  435.)  The  prevalent 
religious  faith  of  our  day  which  lays  emphasis  upon  the  sal- 
vation of  our  soul  being  completed  immediately  after  death 


INTERMEDIATE  STATE. 

is  defective. — A.  A.  Hodge's  Introduction  to  Creme\ 
the  Grave. 

HODGE    (a.    a.) WAITING    IN    THE    VESTIBULI 

(Condensed.)  The  word  "  heaven  "  in  the  Old  Testament 
is  never  used  to  express  the  place  into  which  believers  were 
introduced  at  death,  but  all  men,  good  and  bad  alike,  go  to 
Sheol.  Sheol  and  Hades  throughout  both  Testaments  have 
one  meaning  :  the  ghost-world,  in  which  the  spirits  of  all  are 
gathered  before  the  resurrection.  But  in  view  of  the  atone- 
ment, Sheol  or  Hades  was  to  believers  the  vestibule  of 
heaven. — ^^Popidar  Lectures,''^  pp.  428,  429. 

HODGE    (a.    a.) saints'     GHOST-LIFE    IN     HADES. 

The  ghost-life  is  incomplete  and  a  consequence  of  sin.  As 
long  as  it  lasts,  believers  continue  under  the  j^ower  of  death. 
.  .  .  The  body  is  necessary  to  the  complete  experience  of  sal- 
vation. .  .  .  Believers  must  have  come  short  in  much  of  the 
measure  of  blessedness  realized  in  what  we  call  the  interme- 
diate state.  The  entrance  of  Christ  into  the  abodes  of  the 
blessed  dead  must  have  revolutionized  them.  Believers, 
during  the  residence  of  their  souls  in  Hades,  remain  under 
the  power  of  death  ;  the  disembodied  state  is  so  far  a  conse- 
quence of  sin,  and  a  condition  of  incompletely  realized  re- 
demption.— A.  A.  Hodge's  Introduction  to  Cremer's  Beyond 
the  Grave. 

HODGE  (C.)    VERSUS  AN  UNDERGROUND  PRISON. 

Nothing  can  be  more  utterly  inconsistent  with  the  nature 
of  the  gospel  than  the  idea  that  the  fire  of  divine  life,  as  it 
glows  in  the  hearts  of  God's  elect,  is  at  death  to  be  quenched 
in  the  damp  darkness  of  an  underground  prison  until  the 
resurrection.  That  Paul  should  have  desired  death  in  order 
that  he  should  l)e  thrust  into  a  dungeon,  no  man  can  believe. 

HODGE    (C.)     IT    IS    A    PATRISTIC    NOTION. 

It  would  seem  impossible  that  any  who  do  not  rest  their 
faith  on  the  fathers  more  than  on  the  Bible  should  denv  that 


yiO  FAITHS  OF  FAMOUS  3fFN. 

the  souls  of  believers  do  not  at  death  immediately  pass  into 
heaven.  The  fathers  made  a  distinction  between  paradise  and 
heaven  which  is  not  found  in  the  Scriptures.  Some  of  them 
located  it,  etc.  .  .  .  These  are  mere  fancies.  Whether  para- 
dise and  heaven  are  the  same  is  a  mere  dispute  about  words. 
It  would  not  accord  with  Scripture  usage  to  say  that  believers 
are  in  paradise  ;  but  the  Apostle  does  say  (Ephesians,  II.,  6), 
that  they  are  now  in  heaven.  AVhether  any,  in  obedience  to 
patristic  usage,  choose  to  call  paradise  a  dej^artment  of  Hades 
is  a  matter  of  no  concern.  All  that  the  dying  believer  needs 
to  know  is  that  he  goes  to  be  with  Christ.  That,  to  him,  is 
heaven. — Systematic  Theology,  III.,  727. 

lampe's  advance  toward  fulness. 

The  whole  Christian  world  agrees  (as  to  the  middle  state) 
that  there  will  be  a  progressive  enlargement  of  the  powers 
of  our  being,  a  growing  acknowledgment  of  God  and  Christ, 
and  a  continual  advancement  toward  a  fulness  of  life  in  all 
its  ex23eriences. — Argument  (in  the  Briggs  Trial). 

LUTHER NOT    HEAVEN    ITSELF,    BUT 

Abraham's  bosom  is  the  promise  and  assurance  of  salva- 
tion, and  the  expectation  of  Jesus  Christ ;  not  heaven  itself, 
but  the  expectation  of  heav en.— Table  Talk,  Ch.  XXIX.,  On 
God's  Word. 

MACDONALD    WANTS    NO    MIDDLE    GAP. 

I  came  from  God  and  I  am  going  back  to  God,  and  I 
won't  have  any  gaps  of  death  in  the  middle  of  my  life. — 
George  MacDonald. 

m'cOOK POST-MORTEM    PROGRESS. 

As  to  a  progressive  transformation  in  glory  and  possibly  in 
happiness  and  growth  of  believers  after  death,  there  can  be 
no  dispute. — J.  J.  M'Cook,  Argument  (in  the  Briggs  Trial). 

M'cULLOCH's    halfway    SANATORIUM. 

The  majority  of  those  who  die  in  the  Lord  are  imperfect, 
ignorant  and  feeble,  .  .  .  Paradise  is  an  intermediate  resting- 


INTERMEDIA  TE  ST  A  TE.  3  1 1 

place  where  the  soul  becomes  unfolded,  invigorated  and  in- 
structed. .  .  .  There,  under  genial  and  sanative  influences, it 
repairs  its  losses  and  injuries,  recovers  its  balance  and  tone, 
becomes  thoroughly  developed  and  fully  prepared  for  an- 
other and  still  higher  state  of  being. — Rev.  J.  W.  ^rCulloch. 
(See  The  Dead  in  Christ.) 

MORRIS INXOMPLETENESS    UNTIL    JUDGMENT. 

That  this  intermediate  condition  is  one  of  a  comparative 
incompleteness  is  obvious,  for  the  judgment  is  the  comple- 
tion of  a  process  begun  the  instant  that  man  passes  into  the 
eternal  estate. — E.  D.  Morris,  Is  There  Salvation  After  Death? 
pp.  11,  66. 

HUNGER    WANTS    NO    GHOSTLY    REALM. 

Here  is  where  the  comfort  of  Christ's  revelation  centers : 
it  does  not  leave  death  a  horrible  uncertainty,  a  plunge  into 
darkness,  an  entrance  into  some  ghostly  realm  of  torpid 
waiting  existence.  It  is  from  first  to  last  a  matter  of  life, 
life  enlarged  and  lifted  up,  fuller  and  freer. — T.  T.  Munger, 
The  Freedom  of  Faith,  p.  288. 

nevin's  interimistic  incompletion. 

The  soul  during  the  intermediate  state  cannot  possibly 
constitute  a  complete  man.  .  .  .  We  should  conceive  of  its 
relation  to  the  body  as  still  in  force — not  absolutely  destroyed, 
but  only  suspended.  The  whole  condition  is  interimistic 
and  by  no  possibility  of  conception  capable  of  being  tliought 
of  as  complete  and  final. — Mystical  Presence,  p.  171. 

Patterson's  incompleted  perfection. 

(As  to  "  the  disembodied  spirits  of  the  redeemed.")  On 
this  subject  it  should  be  remarked  that  their  happiness  is 
l^erfect  but  not  complete,  between  the  death  and  resurrection 
of  their  bodies.  The  re-entrance  of  soul  and  body  united 
into  the  everlasting  joy  of  the  T^ord  shall  consummate  and 
make  comi)lctc  the  perfect  happiness  which  begins  to  be  ex- 
perienced at  death. — K.  M.  Patterson,  Paradise,  pp.  174,  175. 


3  1 2  FAITHS  OF  FAMO  US  MEN. 

PETERS THE    SCRIPTURE    OVERLEAPS    IT. 

The  entire  tenor  of  the  Scripture  is  an  overleaping  of  the 
intermediate  state,  as  if  it  were  not  worthy  to  be  compared 
with  the  glory  which  is  to  be  revealed  at  the  coming  of 
Christ.— G.  N.  H.  Peters,  The  Theocratic  Kingdom,  II.,  396. 

RIVES AM  ELI  E  CHANLER  TROUBETZKOY. 

A  little  girl  whom  I  know  once  asked  her  mother: 
"  Mother,  our  Lord  said  to  the  thief,  '  This  day  shalt  thou  be 
with  me  in  paradise,'  and  then  went  down  to  hell  for  three 
days  !     Now  please  explain  how  that  was." 

SCHAFF THE    MYSTERIOUS    PERIOD. 

There  is  comparative  silence  of  Scripture  on  the  mysteri- 
ous period  between  death  and  the  resurrection. 

SMYTH DISCIPLINE    AFTER     DEATH. 

All  analogies  of  experience  seem  to  compel  us  to  believe 
that  disciplinary  processes  of  life  must  be  continued  after 
death,  and,  in  the  intermediate  period  suggested  by  some 
Scriptures,  room  would  be  found  for  the  play  of  those  forces 
whose  working  we  observe  in  the  present  life.  In  Scrij^tural 
ground  may  lie,  perhaps,  the  better  doctrine  of  the  inter- 
mediate life,  and  its  processes  of  purification  and  perfecting, 
which  it  may  remain  for  our  Protestant  theology  more  care- 
fully to  discriminate  and  cultivate. — Newman  Smyth. 

TALMAGE WHERE    OUR    DEAD    ARE. 

Blessed  is  death  !  for  it  i^repares  the  way  for  a  change  of 
zones.  Death  is  to  the  good  the  transference  to  superior 
weather.  .  .  .  Out  of  January  into  June.  .  .  .  Before  this,  I 
warrant,  our  departed  ones  have  been  introduced  to  all  the 
celebrities  of  heaven.  Some  one  has  said  to  them,  "  Let  me 
introduce  you  to  Joshua,  the  man  who  by  prayer  stoj^ped 
two  worlds  for  several  hours."  Shall  we  pity  our  glorified 
kindred?  No,  they  would  better  pity  us.  We  are  shij3- 
wrecked  on  a  raft  in  a  hurricane,  looking  at  them  sailing  on 


INTERMEDIA  TE  ST  A  TE,  313 

over  the  calm  seas,  under  skies  that  never  frowned  with 
tempests. — Extract  from  Sermon. 

TAYLOR SAINTS  IN  PRIVATE  RECEPTACLES. 

Tliat  was  a  i:)lain  secession  from  antiquity  w^hich  was  deter- 
mined by  the  council  of  Florence  {i.e.)  that  "  the  souls  of  the 
pious,  being  purified,  are  immediately  received  into  heaven 
and  behold  clearly  the  Triune  God  just  as  he  is;"  for,  those 
who  please  may  see  it  dogmatically  resolved  to  the  contrary 
by  Justin  Martyr,  Iren^eus,  Origen,  and  Chrysostom,  of  the 
Greek  church.  And  for  the  Latin  church,  Tertullian,  Am- 
brose, Bernard  {et  al),  are  known  to  be  of  opinion  that  the 
souls  of  the  saints  are  in  private  receptacles  and  in  more 
outward  courts,  where  they  expect  the  resurrection  of 
their  bodies  and  the  glorification  of  their  souls ;  and  they 
all  believe  them  to  be  happy,  yet  that  they  enjoy  not  the 
beatific  vision  before  the  resurrection. — Bishop  Taylor,  Lib- 
erty of  Prophesying. 

Taylor's  taste  of  the  reward. 

Paradise  is  distinguished  from  the  heaven  of  the  blessed, 
being  a  receptacle  of  all  holy  souls  ;  made  happy  by  being 
the  repository  for  such  spirits,  who  at  the  day  of  judgment 
shall  go  forth  into  eternal  glory.  In  the  state  of  separation, 
the  spirits  of  good  men  have  an  ante-past  or  taste  of  their 
reward,  but  their  great  reward  itself,  their  crown  of  righteous- 
ness, shall  not  be  yet. — .Jeremy  Taylor,  Works,  pp.  553  ff". 


The  souls  of  all  men  go  to  Hades  until  the  resurrection  ; 
the  souls  of  the  just  being  in  that  part  of  Hades  called  "  the 
Bosom  of  Abraham  "  or  "  Paradise."     (A.D.  200.) 

vanoosterzee's    refreshing  rest. 

Paradise,  whicli  is  here  (in  Luke)  spoken  of  as  tlie  destined 
place  of  the  ])lessed,  must  be  carefully  distinguished  from  the 
third  heaven  (in  11.  Corinthians,  XIL,  4  i,  the  dwelling-})lace 
of  the  perfected  righteous.     Paradise  is,  on  the  other  hand,  a 


3 1 4  FAITHS  OF  FAMO  US  MEN. 

place  of  incipient,  although  refreshing  rest,  in  which  the  Jews 
conceived  all  the  saints  of  the  Old  Testament  as  united  in 
joy. — Lange,  Commentary^  p.  256. 

WARREN  PREFERS  PAUL  TO  HOMER. 

Is  it  not  time  that  our  Christian  theology,  in  its  concep- 
tions of  that  waiting  glory  of  which  he  (Paul)  wrote  so 
exultingly,  should  take  Paul  himself  for  its  teacher,  rather 
than  Homer  and  Plato  ?  The  loss  which  Christianity  has 
suffered  in  consequence  of  this  error  cannot  be  measured. — 
I.  P.  "Warren,  The  Parousia  of  Christ. 

WESLEY IN    PARADISE    RIPENING    FOR    HEAVEN. 

Can  we  reasonably  doubt  that  those  who  are  now  in  Para- 
dise in  Abraham's  bosom,  all  those  holy  souls  who  have 
been  discharged  from  the  body  from  the  beginning  of  the 
world  unto  this  day,  will  be  continually  ripening  for  heaven, 
will  be  jierpetually  holier  and  happier  till  they  are  received 
into  the  kingdom  prepared  for  them  from  the  foundation  of 
the  world?— TForZ;.§  of  John  Wesley,  Chapter  CXXVI. 

WESTMINSTER    DIVINES NO    MIDDLE    PLACE. 

Besides  these  two  places  (heaven  and  hell)  for  souls  sepa- 
rated from  their  bodies,  the  Scripture  acknowledgeth  none. 
— Confession  of  Faith,  p.  161. 


RESUBEECTIOK  3 1  / 

'  V,  but 
his 


PART   VIII. 


RESURRECTION. 

ANONYMOUS NATURE'S    LESSON. 

The  insect  in  its  tomb-like  bed, 
The  grain  that  in  a  thousand  grains  revives, 
The  trees  that  seem  in  wintry  torpor  dead, 
Yet  each  new  year  renewing  their  green  lives. 
All  teach  without  the  added  aid  of  faith 
That  life  still  triumphs  o'er  apparent  death. 

AQUINAS    RAISES  THE  SAME  PARTICLES. 

Aquinas  taught  that  only  those  particles  which  enter 
into  the  composition  of  the  body  at  death  will  enter  into 
the  resurrection  body.  This  idea  seems  to  have  entered  into 
the  theology  of  the  Romanists,  as  some  at  least  of  the  church 
of  Rome  labor  to  remove  the  objection  to  this  view. — Hodge, 
Systematic  Theology,  III.,  776. 

ARNOLD  (EDWIN) THE  ETHEREAL  BODY. 

The  ethereal  body,  if  there  be  such  a  garb,  must  be  as  real 
as  the  beef-fattened  body  of  an  East  End  butcher.  The  life 
amid  which  it  will  live  and  move  must  be  equipped,  enriched 
and  diversified  in  a  fashion  corresponding  with  earthly 
habits,  but  to  an  extent  far  beyond  the  narrow  vivacities  of 
our  present  being.  We  need  to  abolish  utterly  the  perilous 
mistake  that  anything  anywhere  is  supernatural  or  shadowy 
or  vague. — Sir  Edwin  Arnold,  Death  and  Afterward,  pp.  27, 
28. 

ATHENAGORAS     PRESERVES    THE    FLESH. 

Is  it  necessary  (asks  Newman  Smytli)  to  spend  time  in 
clearing   the  simplicity   of  the  Biblical   doctrine   from   the 


3 1 6  FAITHS  OF  FAMO  US  MEN. 

cumbersome  additions  of  the  traditional  teaching  of  the 
resurrection  of  the  flesh?  Athenagoras  of  old  endeavored  to 
show  liow  mortal  flesh  can  be  jireserved  for  immortal  uses. 
—Old  Faiths  in  Neiv  Light,  pp.  3G7,  368. 

Augustine's    infants   rise  as   adults. 

As  touching  infants,  I  say  that  they  shall  not  rise  again 
with  tliat  littleness  of  body  in  which  they  died.  The  sud- 
den and  strange  power  of  God  shall  give  them  a  stature  of 
full  growth.— ne  Oity  of  God,  II.,  351. 

BEECHER    EVOLVES    THE    HIDDEN    MAN. 

The  body  will  never  go  to  judgment.  It  will  lie  where  it 
is,  and  return  dust  to  dust.  The  life  that  the  inward  spirit 
has  lived  will  stand  before  God.  We  shall  not  have  a  mate- 
rial body,  but  ...  an  equivalent.  There  is  to  be  "  a  spir- 
itual body,"  though  Paul  does  not  define  what  that  is.  We 
are  to  carry  away  our  personal  identity.  All  the  purified  and 
upper  man  we  carry  with  us  into  the  upper  life.  The  bodily 
appetites  and  passions  cease  when  the  body  which  they 
serve  dissolves.  When  a  man  rises  to  another  sphere  where 
matter  ceases,  why  does  he  need  jo  carry  the  instruments  by 
which  matter  was_  served  ?Jr  is  enough  to  know  that  the 
body  which  shall  be  shall  conserve  and  glorify  the  forces  and 
the  individuality  and  the  form  of  the  body  that  now  is. 
Cultivate  the  hidden  man  of  the  heart.  Let  him  shine  out 
through  the  flesh  into  glorious  deeds  which  shall  live  long 
after  the  worm  shall  have  seized  the  old  man  which  is  cor- 
rupt. Then  you  shall  have  a  Christly  body  on  which  death 
shall  have  no  power. — Henry  Ward  Beecher,  Sermons,  "  The 
Hidden  Man,"  "  God's  Loving  Providence,"  et  al. 

BOARDMAN's    NEW    PNEUMATIC    BODY. 

It  seems  impossible,  at  least  as  long  as  we  are  constituted 
as  we  now  are,  that  the  spirit  should  consciously  exist  with- 
out a  body.  Accordingly  Paul  longs,  not  to  be  stripped  of 
liis  earthly  house  and  raiment,  and  so  wander  a  houseless, 
tenantless,  disembodied  spirit,  hovering  like  a  ghostly  phan- 


RESURRECTION.  3  I  / 

torn,  an  empty  shadow,  in  the  bLank  spaces  of  eternity,  but 
...  to  be  housed  with  his  tabernacle,  clothed  upon  with  his 
raiment  which  is  from  heaven,  even  that  nobler  spiritual 
pneumatic  body  which  shall  serve  as  the  perfect  vehicle  and 
instrument  of  his  spirit  as  perfected  in  the  Paradise  of  God. 
But  a  body  like  this,  however  ethereal,  is  still  material. — 
George  Dana  Boardman. 

BOSTON    FINDS    FOOD    FOR    FIRE. 

Their  bodies  (those  of  the  wicked),  sown  full  of  sins,  shall 
be  laid  aside  for  the  fire. — Thomas  Boston's  Fourfold  State. 

BROOKS    (bishop)     HAILS    EASTER     DAWN. 

Xow  comes  Easter  morning  !  Every  old  guess  and  dream 
and  hope  becomes  lighted  up  with  certainty.  Here  is  the 
truest,  realest  man  that  ever  lived ;  He  died,  and  see !  He 
still  lives  !  Then  we,  too,  do  not  die  in  death.  .  .  .  This  life 
here  is  a  part ;  not  a  whole.  It  is  worth  while  to  struggle, 
however  shapeless  and  crude  the  work  is  when  we  have  to 
lay  it  down  at  night;  for  there  is  a  to-morrow  coming. — 
Bishop  Whitaker's  Selection  for  Easter,  1898. 

Bryant's  wide-awake   cemeteries. 

Earth  from  lier  unnumbered  caves  of  death 

Sends  forth  a  miglity  tide  of  human  life  : 

The  broad  green  prairies  and  the  wilderness 

And  the  old  cities  where  the  dead  have  slept 

Age  upon  age,  a  thousand  graves  in  one, 

Shall  yet  be  crowded  with  the  living  forms 

Of  myriads  waking  from  the  silent  dust. 

Kings  that  lay  down  in  state  and  earth's  poor  slaves 

Resting  together  in  one  fond  embrace, 

The  white-haired  patriarch  and  the  tender  ])abe, 

Sliall  waken  from  tlie  dreams  of  silent  years 

T(j  hail  the  dawn  of  the  immortal  day. 

BURR    raises     humanity's     DUST. 

The  great  voice  (of  the  mighty  angel)  rings  all  around  the 
world.  The  noisy,  restless  world  is  at  last  still  and  dunil), 
gazing  up  to  see  the  angel  putting  a  trump  to  his  lips  to 


3  1 8  FAITHS  OF  FAMO  US  MEN. 

blow  sucli  a  blast  as  was  never  yet  sounded.  The  potent 
melody  pierces  all  the  sealed  sepulchers,  the  deep  sea-caves, 
the  catacombs  and  the  Westminster  Al)beys  of  the  world; 
and  wherever  is  the  dust  of  a  human  being,  wherever  it  has 
been  carried  by  wind  or  wave  or  war,  or  is  in  process  of  cir- 
culation in  vegetable  or  animal,  there  the  searching  summons 
hunts  it  out  and  brings  it  to  its  fellows.  0,  what  hosts  on 
hosts,  rising  from  the  face  of  the  earth  like  a  dense  mist ! 
Here  are  all  the  human  generations  away  back  to  Adam; 
not  an  atom  of  humanity  missing.  Here  are  the  men  who 
were  buried,  and  the  men  who  were  burned  and  went  off  in 
gases  toward  the  four  winds ;  the  men  of  faith  who  have 
been  counting  on  such  a  time  as  this,  and  the  men  who 
stoutly  maintained  that  a  resurrection  is  impossible  and  even 
unthinkable.  Here  they  all  are;  here  in  mid-air,  for  the 
broad  earth's  surface  can  no  longer  hold  the  mighty  multi- 
tude of  its  returning  sons  and  daughters. — Ecce  Terra,  307- 
310. 

CAMPBELL THE    SAINTS'    PRECIOUS    DUST. 

Adoniram  Judson  dies  on  a  voyage  and  is  buried  at  sea, 
and  the  elements  of  which  his  body  was  composed  mingle 
with  all  the  oceans.  But  as  if  to  prepare  us  for  such  a  case 
as  this,  the  promise  is  given  that  "  The  sea  shall  give  up  the 
dead  that  are  in  it."  The  human  body,  long  dead,  goes  to 
decay,  and,  reduced  to  its  original  elements,  it  mingles  indis- 
tinguishably  with  other  matter.  Is  it  too  much  to  believe 
that  God  is  able  to  discover  and  recover  the  precious  dust 
of  all  his  saints?  .  .  .  The  human  body  may  change  form 
and  be  the  same  body  still. — S.  M.  Campbell. 

chapman's    MATERIAL    SPIRITUAL    BODY. 

I  believe  that  we  are  to  have  real  material  spiritual  bodies 
like  the  risen  body  of  Jesus.  No  other  suggestion,  however 
cleverly  framed,  meets  the  wants  of  the  soul. — J.  A.  M. 
Chapman. 

CHRISTLIEB'S    BEETLE     ILLUSTRATION. 

The  larva  of  the  male  stag-beetle  when  it  becomes  a  chrys- 
alis constructs  a  larger  case  than  it  needs  to  contain  its 


RES  UBRECTION.  3 1 9 

curled-up  body,  in  order  that  the  horns  which  will  presently 
grow  may  find  room.  What  does  the  larva  know  of  its 
future  form  of  existence  ?  And  yet  it  arranges  its  house  with 
a  view  to  it !  Is  it  then  to  be  supposed  that  the  same  Power 
which  created  both  the  beetle  and  the  man  "  instilled  into 
the  beetle  a  true  instinct  (as  per  Ruete)  and  into  man  a 
lying  faith  ?" — Modern  Doubt  and  Christian  Beliefs  15G  ff. 

chrysostom's   house  is  rebuilding. 

When  we  pluck  down  a  house  with  intent  to  rebuild  it  or 
repair  the  ruins  of  it,  we  warn  the  inhabitants  out  of  it,  lest 
they  should  be  soiled  with  the  dust  and  rubbish  or  offended 
with  the  noise ;  and  so,  for  a  time,  we  provide  some  other 
place  for  them.  But  when  we  have  new  trimmed  and  dressed 
np  the  house,  then  we  bring  them  back  to  a  better  habitation. 
Thus  God,  when  he  overturneth  this  rotten  room  of  our  flesh, 
calleth  out  the  soul  for  a  little  time  and  lodgeth  it  with  him- 
self in  some  corner  of  his  kingdom,  repaireth  the  imperfec- 
tions of  our  bodies  against  the  resurrection,  and  then,  having 
made  them  beautiful,  yea,  glorious  and  incorruptible,  he 
doth  put  our  souls  back  again  into  their  acquainted  man- 
sions. 

CLARKE    (j.    F.)    ILLUSTRATES    WITH    A    SEED. 

The  resurrection  of  the  body  does  not  mean  that  the  same 
body  comes  to  life  again,  as  many  foolishly  suppose.  Paul 
says,  "  Thou  sowest  not  that  body  that  shall  be,  but  bare 
grain."  .  .  .  You  take  some  poor,  black-looking,  dried-up 
seed  and  put  it  into  the  earth.  The  first  thing  which  hap- 
pens to  it  is  that  it  decays,  that  nearly  all  of  it  decays  and 
dies.  But  this  death  of  the  envelope  liberates  the  germ. 
Now  it  begins  to  grow.  It  puts  out  its  two  little  leaves 
above ;  it  sends  down  its  little  roots  below ;  it  moves  into 
the  air  and  light.  Exquisite  delicate  leaves  unfold  and 
swing  in  the  soft  air.  A  bud  arrives,  and  swells  and  opens 
into  a  lovely  flower.  That  is  the  resurrection  of  the  seed. 
It  is  not  the  same  seed  coming  back  again,  but  something 
higher  coming  out  of  it. — Common  Sense  in  Religion,  234  ff. 


3  20  FAITHS  OF  FAMO  US  MEN. 

CLARKE    (j.    F.) THE    ANASTASIS. 

This  I  think  is  what  Paul  means  by  the  resurrection  of  the 
body.  It  is  the  rising  up  of  the  bod}^,  the  ascent  of  bodily 
life,  the  access  of  new  bodily  powers.  Every  year  in  a 
thousand  churches  the  resurrection  of  the  body  is  spoken  of 
as  though  it  meant  the  same  material  particles  rising  again 
out  of  the  earth.  But  this  is  a  low,  material,  earthly  view 
of  the  doctrine.  .  .  .  The  resurrection  of  the  acorn  is  an 
oak  ;  it  rises  up  in  a  higher  form.  So  man  rises  up  from  the 
grave  in  a  higher  form.  .  .  .  The  resurrection  of  the  body 
is  the  rising  up  or  advance  of  the  bodily  organization  of 
man  from  corruption  to  incorruption,  from  weakness  to 
130wer,  from  dishonor  to  glory,  from  a  body  which  weighs 
down  the  soul  to  one  which  expresses  it,  manifests  it,  and 
obeys  it  entirely. — Ibid.,  231  ff. 

Cogswell's  reason  for   rising. 
(Catechism  in  Cogswell's  System  of  Divinity.) 
Question. — Why  will  the  body  be  raised  and  united  to  the 
soul  ? 

Answer. — That  the  person  may  be  2)repared  to  enjoy  or 
suffer  more  than  he  otherwise  would. 

COOK JEROME  ON  GNASHING  OF  TEETH. 

It  is  not  necessary  to  shock  ourselves  by  any  long  citation 
of  Jerome  in  the  passage  where  he  says  that  unless  there  be 
physical  bodies  the  wicked  cannot  gnash  their  teeth  in  the 
next  life.  Neither  need  w^e  remember  that  it  has  been  said 
that  cripples  shall  rise  as  cripples  and  that  those  who  were 
variously  deformed  have  the  same  deformity  in  the  resurrec- 
tion body.  All  these  medieval  ideas  are  rejected  by  schol- 
arly theology  ;  they  hardly  belonged  to  a  serious  presentation 
of  this  truth  even  in  the  dark  ages. — Joseph  Cook. 

cook's    NEW     BODY    INSIDE    THE    OLD. 

I  tread  upon  the  edge  of  immortal  mysteries.  The  great 
proposition  which  I  wish  to  emphasize  is  that  Science  in  the 
name  of  the  microscope  and  the  scalpel  begins  to  whisper 


RESURRECTION.  32 1 

what  Revelation  ages  ago  uttered  in  thunders :  that  there  is 
a  spiritual  bod3^  .  .  .  The  natural  fleshly  body  is  simply 
the  receptacle,  the  womb  in  which  the  new  body  is  invisibl}^ 
generated  and  qualified  up  to  a  certain  hour  when,  the  crude 
flesh  falling  away,  it  shall  pass  into  the  heavenly  state  and 
spring  forth  into  its  full  beauty  and  activity. — Biology,  324 
fif.     Heredity,  95. 

cook's  ethereal  enswathement. 

When  the  Bible  speaks  of  a  spiritual  body,  it  does  not 
teach  materialism.  It  simply  implies  that  the  soul  has  a 
glorified  enswathement  which  will  accompany  it  in  the  next 
world.  .  .  .  It  is  a  body  which  apparently  makes  nothing  of 
passing  through  what  we  call  ordinary  matter.  Our  Lord 
had  that  body  after  his  resurrection.  He  appeared  suddenly 
in  the  midst  of  his  disciples  although  the  doors  were  shut. 
He  had  on  him  the  scars  that  were  not  washed  out,  and  that 
in  heaven  had  not  grown  out.  .  .  .  The  acutest  philosophy 
is  now  pondering  what  are  the  possibilities  of  this  (our)  non- 
atomic  ethereal  body  when  separated  from  the  fleshly  body. 
There  is  high  authority  and  great  unanimity  on  the  propo- 
sitions which  I  am  now  defending,  i.e.,  that  there  exists  be- 
hind the  nerves  a  non-atomic  ethereal  enswathement  for  the 
soul,  which  death  dissolves  out  from  all  contact  with  mere 
flesh,  and  which  death,  thus  unfettering  without  disembod}'- 
ing,  leaves  free  before  God  for  all  the  development  with 
which  God  can  inspire  it. — Biology,  321,  325. 

COUNTESS  blank's  OPENED  TOMB. 

A  German  Countess  who  was  an  infidel,  when  about  to  die, 
ordered  that  her  grave  be  covered  with  a  granite  slab  and 
surrounded  by  blocks  of  stone,  the  whole  to  be  fastened  b}' 
iron  clamps  ;  and  that  on  the  slab  should  l)e  cut  these  words  : 

This  Burial  Place, 
Purchased  to  Eternity, 
Must  Never  be  Opened. 

But  an  acorn  sprouted  under  the  covering,  and  its  tiny 
shoot  found  its  way  between  the  blocks  of  stone,  and  grew 

21 


32  2  FAITHS  OF  FA  MO  US  MEN. 

until  it  broke  the  clamps,  and  in  becoming  a  great  oak  it 
lifted  the  slab  and  burst  the  tomb  asunder. 


DAVY  S    CATERPILLAR    IS    RAISED. 

The  three  states — caterpillar,  larva,  and  butterfly — typify 
the  human  being :  his  terrestrial  form,  apparent  death,  and 
ultimate  celestial  destination.  ...  It  seems  extraordinary 
that  an  inhabitant  of  the  dark  and  fetid  dunghill  should  en- 
tirely change  its  form  and  rise  into  the  blue  air  and  enjoy 
the  sunbeams.  .  .  .  The  caterpillar  on  being  converted  into 
an  inert  mass  does  not  appear  to  be  fitting  itself  to  be  an  in- 
habitant of  the  air,  and  can  have  no  consciousness  of  the 
brilliancy  of  its  future  being. — Sir  Humphry  Davy. 

DEWETTe's    WORDS     MADE    NEANDER    WEEP. 

The  fact  of  the  resurrection  (of  Christ),  although  a  dark- 
ness which  cannot  be  dissipated  rests  on  the  way  and  manner 
of  it,  cannot  itself  be  called  into  doubt. — Appendix  to  Histori- 
cal Criticism  of  the  Evangelical  History^  p.  229. 

FOSS     RECALLS    A    CORINTHIAN    HERESY.      ' 

In  the  church  at  Corinth  there  sprang  up  a  heresy  con- 
cerning the  resurrection  of  the  dead.  Many  denied  that  there 
would  be  any  resurrection.  .  .  .  Whereupon  God  turned  loose 
.  .  .  the  greatest  man  that  he  ever  made,  one  of  the  mightiest 
logicians,  one  of  the  grandest  poets.  .  .  .  He  had  a  heart  of 
flame,  as  well  as  a  clear  cold  engine  of  logic  in  his  head ; 
and  even  his  brain  took  fire  now  and  then,  as  it  did  in  this 
record  which  he  has  given  to  the  church  for  all  time  on  this 
question  of  the  resurrection.  He  gives  it  in  I.  Corinthians, 
XV.,  in  a  glowing  strain  of  logic  grander  than  the  most 
magnificent  poem ;  and  millions  of  Christian  people  have 
bent  over  their  precious  dead  in  meek  submission  or  with 
feelings  of  holy  triumph  because  the  risen  Christ  inspired 
Paul  to  write  that  pean  of  victory. — C.  D.  Foss,  Sermon : 
The  Faith  Once  for  All. 


RESUBRECTIOK  323 

franklin's  own   epitaph    (unused). 

The  Body  of  Benjamin  Franklin,  Printer, 

Like  the  Cover  of  an  Old  Book,  its  Contents  worn  out, 

And  stript  of  its  Lettering  and  Binding,  lies  here  Food  for  Worms; 

Yet  the  Work  itself  shall  not  be  Lost,  for  it  will,  as  he  Believes, 

Appear  once  more,  Corrected  and  Amended  by  the  Author. 

gotthold's  paper-mill   illustration. 

(After  visiting  a  paper-mill.)  And  so  paper,  so  useful  in 
human  life,  takes  its  origin  from  vile  rags  !  The  rag-dealer 
drives  his  cart  through  the  villages,  and  his  arrival  is  a 
signal  for  gathering  every  old  and  useless  shred;  these  he 
takes  to  the  .mill,  where  they  are  picked,  washed,  mashed, 
etc.,  in  short,  formed  into  a  fabric  beautiful  enough  to  ven- 
ture unabashed  into  the  presence  of  princes.  This  reminds 
me  of  the  resurrection.  .  .  .  When  deserted  by  the  soul,  I 
know  not  what  better  the  body  is  than  a  worn  and  rejected 
rag.  Accordingly  it  is  buried  in  the  earth,  and  there  gnawed 
by  worms  and  reduced  to  dust  and  ashes.  If,  however, 
man's  device  can  produce  pure  white  paper  from  filthy  rags, 
what  should  hinder  God  to  raise  from  the  dead  this  vile  body 
and  fashion  it  like  the  glorious  body  of  Christ  ?    (Condensed.) 

HALDEMAN     RAISES    NO     DEAD     BODIES. 

Over  against  re-incarnation  set  the  doctrine  of  the  resur- 
rection. .  .  .  Not  the  rising  up  of  the  same  dead  body,  but 
the  germination  from  a  seed  in  that  d'ead  body — from  that 
dead  body  itself  considered  as  a  seed — of  a  new  and  higher 
organism  for  the  spiritualized  ego :  a  pneumatic  body  for 
the  pneumatic  ego. —  Theosophy  or  Christianity — Which? 

hallet's  silver  cup  illustration. 
A  gentleman  gave  to  David  Blank  a  silver  cup.  One  day 
it  fell  into  a  vessel  of  aquafortis  and  was  dissolved  in  it. 
David  bitterly  bewailed  his  loss.  His  fellow-servant  told 
him  that  their  master  could  restore  tlie  cup.  David  regarded 
this  as  impossible.  "  It  cannot  be,"  said  he  ;  "  are  not  the 
particles  of  the  cuj)  mingled  with  the  aquafortis?''     While 


3  24  FAITHS  OF  FAMO  US  MEN. 

they  were  debating,  their  master  came  in,  and  ascertaining 
what  the  discussion  was  about,  said,  "  Bring  some  salt 
water  and  ])our  it  into  the  aquafortis.  Now  look  !  the  silver 
falls  to  the  bottom  in  a  white  powder."  Then  he  ordered 
them  to  drain  off  the  liquor  and  take  the  powdered  silver 
and  melt  it.  Thus  it  was  restored  to  a  solid  silver  piece. 
Then  the  silversmith's  hammer  formed  it  into  the  same 
shape  as  before.  Thus  was  David's  cup  restored  without 
loss  of  weight  or  value.  .  .  .  He  who  formed  the  body  of 
man  can  .  .  .  etc. — See  Dr.  Brown's  Resmrection  of  Life. 

hepworth's   ''resurrected"   grub. 

(Condensed.  Herald  Sermons,  p.  135  ff.)  In  your  garden 
crawls  a  grub,  ungraceful  and  unattractive.  Within  the 
body  of  that  crawling  creature  are  packed  a  pair  of  wings 
which  will  some  day  come  into  use.  From  this  low  form 
of  existence  will  be  evolved  something  so  entirely  differ- 
ent that  you  cannot  recognize  any  relation  between  the 
two:  It  will  slough  off  this  slimy  coil  and  become  a  thing 
of  beauty,  cutting  the  air  with  many-colored  wings  and  sip- 
ping honey  from  every  fragrant  flower.  The  new  creature 
is  hidden  in  the  old,  and  in  good  time  the  grub  will  stitch 
away  at  its  own  shroud ;  it  will  fall  aslee]),  and  when  the 
delicate  and  marvelous  change  has  been  made,  it  will  burst 
its  bonds  and  emerge — a  butterfly.  Hardly  more  strange 
than  that  is  man's  passage  from  the  mortal  to  immortality. 
Untried  faculties  are  hidden  in  every  human  soul,  and  at 
no  time  in  this  lower  life  do  they  come  into  full  play.  We 
crawl,  but  by  a  curious  instinct  we  long  to  fly.  You  cannot 
persuade  us  that  crawling  is  our  manifest  destiny,  for  we  are 
half-conscious  that  in  the  rags  of  our  beggary  a  j^rince  will 
some  time  be  found. 

IIODGE    (a.    a.) BODY    CHANGED,     NOT    EXCHANGED. 

He  si)eaks  of  the  resurrection  of  "  the  same  body,"  "  the 
very  same  bodies,"  "identical."  Then  he  adds, '  but  modi- 
fied," "  changed,  but  not  exchanged,"  "  not  a  new  body  sub- 
stituted   for  the  old,  but  the  old  changed  into  the  new." 


RESURRECTIOK  325 

"They  will  be  ppiritual,"  etc.  He  then  speaks  of  them  as 
''our  new  bodies  "  with  "  our  new  senses."  "  But  (he  says) 
flesh  and  blood,  bone  and  muscle  and  nerve  cannot  inherit 
the  kingdom  of  God." 

HODGE    (a.     a.) IT    WILL     BE    A     MATERIAL    BODY. 

The  body  of  Christ  is  now  material,  hence  it  must  have  a 
material  home.  .  .  .  Hence  the  material  universe,  in  some 
form,  will  be  as  everlasting  as  the  spiritual  world.  Therefore 
our  bodies  will  be  material  like  his.  The  essential  definition 
of  a  body  is  "  a  material  organism  personally  united  to  a  soui, 
to  be  the  organ,"  etc.  .  .  .  Every  body  as  an  organism,  there- 
fore, must  be  constructed  of  matter  and  must  be  adjusted  in 
every  case  to  the  appetites,  instincts  and  passions  of  the  soul 
to  which  it  is  united,  and  to  the  physical  conditions  of  the 
environment  in  which  it  exists.  .  .  .  The  "  spiritual  body  " 
will  therefore  be  our  very  same  material  bod}^  modified  by 
the  indwelling  of  the  Holy  Ghost,  so  as  to  be  no  longer 
"  animal  "  but,  etc. 

HODGE    (a.    a.) NO    NEED    OF    GROSS    NUTRIMENT. 

There  will  be  no  need  of  grosser  nutriment.  The  spiritual 
body  will  be  still  material  and  identical  with  the  one  whicli 
Avas  once  animal,  but  it  will  be  suited  to  the  new  wants  of 
the  spirits  of  the  just  men  made  perfect — to  their  new  stage 
of  development,  intellectual  and  spiritual — to  their  social  re- 
lations, and  to  the  physical  conditions  of  "  the  new  heavens 
and  the  new  earth  wherein  dwelleth  righteousness." — "  Out- 
lines,^^  ^^  Popular  Lectures,^''  Commentary  on  the  Confession  of  Faith. 

HODGE    (a.    a.) AS    TO    SWEDEN BORGIANISM. 

What  is  the  doctrine  taught  by  Swedenborg  on  this  sub- 
ject? It  is  substantially  the  same  with  that  set  forth  by 
Professor  Bush  in  his  once  famous  book  "  Anastasia."  They 
teach  that  the  literal  body  is  dissolved  and  finally  perishes 
at  death.  But  by  a  subtle  law  of  our  nature,  an  ethereal  lu- 
minous body  is  eliminated  out  of  the  pfujche — the  scat  of  the 
nervous  sensibility  occupying  the  middle  link  between  mat- 


326  FAITHS  OF  FAMOUS  MEN. 

ter  and  spirit — so  that  the  soul  does  not  go  forth  from  its 
tabernacle  of  flesh  a  bare  power  of  thoughtj  but  is  clothed 
upon  at  once  by  this  psychical  body.  This  resurrection  of 
the  body  they  pretend  takes  place  in  every  case  immediately 
atdeatli  and  accompanies  the  outgoing  soul. — "  Outlines,^^  p.  443. 

HODGE    (a.     a.) DAMNED    IN    THE    BODY. 

Unless  the  sinful  man  is  judged,  condemned  and  damned 
in  the  body,  the  whole  and  complete  historical  person  is  not 
dealt  with  according  to  law  and  justice. — "  Popular  Lectures,^^ 
p.  432. 

HODGE    (c.)    RAISES    THE    BURIED    BODY. 

(Dr.  Hodge  asserts  that)  there  is  to  be  a  literal  resurrection 
of  the  body,  ...  a  rising  again  of  that  which  was  buried ; 
.  .  .  the  literal  rising  from  the  dead  of  the  body  deposited  in 
the  grave.  .  .  .  Resurrection  is  the  living  again  not  of  some- 
thing of  the  same  nature,  but  of  the  very  thing  itself;  ...  it 
is  the  same  body  that  rises ;  .  .  .  our  resurrection  is  to  be 
analogous  to  that  of  Christ.  In  his  case  the  very  same  body 
which  was  laid  in  the  tomb  rose  again.  He  showed  to  them 
his  pierced  hands  and  feet  and  side.  .  .  .  The  body  is  to  rise, 
and  it  is  to  be  the  same  after  the  resurrection  that  it  was  be- 
fore. .  .  .  Our  heavenly  bodies  are  in  some  high,  true  and 
real  sense  to  be  the  same  as  those  which  we  now  have. 

HODGE    (C.) BUT    IT    WILL    NOT    BE    FLESHLY. 

Our  bodies  as  now  organized,  consisting  of  flesh  and  blood, 
are  not  adapted  to  our  future  state;  everything  in  the  organi- 
zation of  our  bodies,  designed  to  meet  our  present  necessities, 
will  cease  with  the  life  that  now  is.  Nothing  of  that  kind 
will  belong  to  the  resurrection  body.  If  the  blood  be  no 
longer  our  life,  we  shall  have  no  need  of  organs  of  respira- 
tion and  nutrition. 

HODGE    (C.) IT    WILL    BE    ETHEREAL. 

The  future  bodies  are  to  be  incorruptible,  immortal,  pow- 
erful, glorious,  spiritual.  ...  It  is  not  intended  to  teach 
wherein   the  identity  of  the  earthly  and  heavenly  consists. 


RESURRECTION.  327 

.  .  .  While  our  present  bodies  are  adapted  to  the  lower  fac- 
ulties of  our  nature,  and  the  spiritual  to  our  higher  faculties, 
the  latter  must  be  more  refined,  ethereal,  and,  as  Paul  says, 
heavenly.  Even  now,  in  one  sense,  the  soul  pervades  the 
body ;  it  is  in  every  part  of  it ;  and  to  a  far  greater  degree 
may  the  soul  permeate  the  refined  and  glorified  body. 

HODGE    (C.) SAME    PARTICLES    NEEDLESS. 

(After  stating  that  some  hold  that  every  particle  of  the  old 
body  is  necessary  to  the  new,  he  says :)  Others  assume  ttiat 
it  is  not  necessary  that  all  the  particles  of  the  body  at  death 
should  be  included  in  the  resurrection  body ;  that  it  is 
enough  that  the  new  body  should  be  formed  exclusively  out 
of  particles  belonging  to  the  j)resent  body  ;  that  as  the  body 
after  the  resurrection  is  to  be  refined  and  ethereal,  a  tenth,  a 
hundredth  or  a  ten  thousandth  o.f  those  particles  would  suf- 
fice ;  that  it  would  take  very  little  of  gross  matter  to  make  a 
body  of  light :  {e.g.)  Tertullian  thought  that  God  had  ren- 
dered the  teeth  indestructible  in  order  to  furnish  material 
for  the  future  body  !  .  .  .  Our  bodies  may  be  the  same  as 
those  which  we  now  have,  although  not  a  particle  that  was 
in  the  one  should  be  in  the  other. — Systematic  Theology,  III., 
776  ff.     (See  article  on  "  Aquinas.") 

HODGE    (C.) WILL    RETAIN     HUMAN    FORM. 

It  is  probable  that  the  future  body  will  retain  the  human 
form.  .  .  .  The  same  material  substance  now  constituted  as 
flesh  and  l)lood  is  to  be  so  changed  as  to  be  like  Christ's 
glorious  body.  .  .  .  The  Bible  never  speaks  of  man's  having 
any  other  body  besides  his  earthly  tabernacle  and  the  body 
which  he  is  to  have  at  the  resurrection. 

HODGE    (C.) ORIGEN's    GLOBULAR    SAINTS. 

Any  essential  change  in  the  nature  of  the  body  would  in- 
volve a  corresponding  change  in  its  internal  constitution.  A 
bee  in  the  form  of  a  horse  would  cease  to  be  a  bee ;  and  a  man 
in  any  other  than  a  human  form  would  cease  to  be  a  man. 


3  28  FAITHS  OF  FAMO  US  MEN. 

Origen  conceited  that  because  the  circle  is  the  most  perfect 
figure,  the  future  body  will  be  globular.  But  a  creature  in 
that  form  would  not  be  recognized  either  in  earth  or  heaven 
as  a  man. — Systematic  Theology,  III.,  780,  781. 

HODGE    (C.) SWEDENBORG'S    TWO    BODIES. 

The  resurrection  of  the  body  is  denied  by  those  who,  with 
the  Swedenborgians,  hold  that  man  in  this  life  has  two  bodies, 
an  external  and  an  internal,  a  material  and  a  psychical.  The 
former  dies  and  is  deposited  in  the  grave,  and  there  remains, 
never  to  rise  again.  The  other  does  not  die,  but,  in  union 
with  the  soul,  passes  into  another  state  of  existence.  The 
only  resurrection  therefore  which  is  ever  to  occur  takes  place 
at  the  moment  of  death.  .  .  .  There  are  those  who  assume 
that  the  soul  as  jDure  spirit  cannot  be  individualized  or  local- 
ized ;  that  it  cannot  have  any  relation  to  space,  or  act  or  be 
acted  upon  without  a  corporeity  of  some  kind  ;  and  they 
therefore  assume  that  it  must  be  furnished  with  a  new,  more 
refined,  ethereal  body  as  soon  as  its  fleshly  tabernacle  is  laid 
aside.  The  resurrection  body  is,  according  to  this  view,  fur- 
nished at  the  moment  of  death. 

KNOX's    SCOTTISH    CONFESSION    ON    RISING. 

In  the  general  judgment  there  shall  be  given  to  every  man 
and  woman  resurrection  of  the  flesh.  .  .  .  Our  God  shall 
stretch  out  His  hand  upon  the  dust,  and  the  dead  shall  rise 
incorruptible,  and  that  in  the  substance  of  the  same  flesh 
that  every  man  bears.  (This  Confession  .  .  .  was  essentially 
the  work  of  one  mind — that  of  John  Knox.) — See  F.  A. 
MacCunn's  Life  of  Knox,  pp.  90,  93. 

KNOX — Paul's  resurrection  of  flesh. 

The  Apostle  sharply  rebukes  the  gross  ignorance  of  the 
Corinthians  who  began  to  call  into  doubt  the  chief  article  of 
our  faith — tlie  resurrection  of  the  flesh  after  it  is  once  dis- 
solved.—See  Madison  Peters's  The  Great  Hereafter,  p.  343. 


BESUBREGTIOK  ^    , 

331 

LANGE MATERIALS     FOR     NEW    BODY. 

The  soul,  when  it  leaves  the  earth,  fashions  a  habitation 
for  itself  out  of  materials  to  be  found  in  the  higher  sphere  to 
which  it  is  translated. 


LUTHER    ox    CHRIST  S    RESURRECTION. 

The  words  "  Christ  is  risen  from  the  dead  "  should  be  well 
marked  and  written  wdth  great  letters.  Each  letter  should 
be  as  large  as  a  town,  yea,  even  as  high  as  heaven  and  broad 
as  the  earth,  so  that  we  see  nothing,  hear  nothing,  think 
nothing,  know  nothing  beyond  it. 

MACDONALD's     BUTTERFLY     ILLUSTRATION. 

Look  at  the  story  of  the  butterfly — so  plain  that  the  pagan 
Greek  called  it  and  the  soul  by  one  name— ps^/cAe.  Look 
how  the  creeping  thing,  ugly  to  our  eyes,  so  that  we  can 
hardly  handle  it  without  a  shudder,  finding  itself  growing 
sick  with  age,  straightway  falls  a-spinning  and  weaving  at  its 
own  shroud,  coffin  and  grave  all  in  one — to  prepare,  in  fact, 
for  its  resurrection  ;  for  it  is  for  the  sake  of  the  resurrection 
that  death  exists.  Patiently  it  spins  its  strength  but  not  its 
life  away,  folds  itself  up  decently,  that  its  body  may  rest  in 
quiet  till  the  new  body  is  formed  within  it ;  and  at  length, 
when  the  appointed  hour  has  arrived,  out  of  the  body  of  this 
crawling  thing  breaks  forth  the  splendor  of  the  butterfly — not 
the  same  body — a  new  one  built  out  of  the  ruins  of  the  old  ; 
even  as  Paul  tells  us  that  it  is  not  the  same  body  which  we 
liave  in  the  resurrection,  but  a  nobler  body,  like  ourselves 
with  all  the  imperfect  and  evil  things  taken  away.  No  more 
creeping  for  the  butterfly  ;  wings  of  splendor  now.  Neither 
yet  has  it  lost  the  feet  wherewith  to  alight  on  all  that  is  lovely 
and  sweet.  Think  of  it — up  from  the  toilsome  journey  over 
the  low  ground,  exposed  to  the  foot  of  every  passer-by,  de- 
stroying the  lovely  leaves  upon  which  it  fed,  and  the  fruit 
which  they  should  shelter,  up  to  the  path  at  will  through 
the  air,  and  a  gathering  of  food  which  hurts  not  the  source 
of  it — a  food  which  is  as  but  a  tri])ute  from  the  loveliness  of 


330  FAITHS  OF  FAMOUS  MEN, 

the  flowers  to  the  yet  higher  loveliness  of  the  flower-angel 
— is  this  not  a  resurrection  ? — George  MacDonald. 

MILMAN    STIRS    THE    CHARNELS. 

The  trumpet !  the  trumpet  !  the  dead  have  all  heard  ; 
The  depths  of  the  stone-covered  charnels  are  stirred  ; 
From  the  sea  and  the  land,  from  the  South  and  the  North, 
The  vast  generations  of  man  are  come  forth. 

— Hymns  of  Church  Service. 

Moody's  dragonfly  illustration. 

There  is  a  little  book,  entitled  The  Life  Beyond^  that 
presents  the  truth  of  the  resurrection  in  a  wonderful  man- 
ner. It  is  an  allegory,  and  pretends  to  give  the  experience 
of  a  little  dragonfly-grub.  The  little  insect  longs  to  know 
what  is  be3^ond  the  sphere  of  its  little  world.  In  vain  it 
inquires  of  the  fish  that  inhabit  the  same  pond.  They  have 
had  no  experience  in  any  other  sphere;  nor  can  any  of  its 
fellows  satisfy  its  anxious  yearning.  The  only  world  that  it 
knows  is  a  little  meadow  pond ;  all  its  experience  is  limited 
by  the  bounds  of  the  surrounding  banks.  At  length  the 
grub  is  overcome  by  a  strange  attraction  upward,  and  gath- 
ering about  it  all  its  fellows,  it  promises  to  return  and  tell 
them  what  it  has  found  to  exist  in  the  beyond,  if  indeed 
there  may  be  anything  above  the  bulrushes  of  their  little 
pond ;  and  then  quietly  it  disappears  from  the  sight  of  its 
fellows,  and  emerges  into  the  bright  sunlight  of  the  greater 
world.  Here  it  is  transformed,  and  now  with  outstretched 
wings  it  darts  hither  and  thither,  reflecting  the  brightness  of 
the  sun  from  its  green  body.  But  it  does  not  forget  the 
promises  that  it  made  to  its  friends  that  it  has  left  below.  It 
tries  to  return  to  the  world  from  which  it  has  just  been 
"  resurrected,"  but  it  cannot  now  leave  the  atmosphere  in 
whicli  it  lives.  All  that  it  can  do  is  to  wait  for  them  to 
come  to  where  it  now  lives  a  beautiful  dragonfly.  And  thus 
it  is  with  those  who  have  disappeared  from  our  sight.  Their 
love  for  us  is  not  lessened,  etc. —  The  Ladies'  Home  Journal^ 
August,  1897. 


RESURRECTION.  3  3 1 

MOODY THE    GLORIOUS    BODY,    ETC. 

When  the  great  magnet  of  God's  trumpet-call  shall  pass 
over  these  graves  at  the  resurrection  day,  those  wlio  have 
loved  and  followed  him  will  hear  and  spring  to  his  call.  .  .  . 
This  flesh  has  had  many  ailments,  but  when  we  come  forth 
from  the  grave  we  will  leave  all  those  things  and  come  up 
glorified  bodies  without  any  pains  or  aches.  .  .  .  (Speaking 
of  Christ's  resurrection  and  ascension  body.)  While  he  was 
blessing  them  his  voice  grew  fainter  and  fainter,  and  he 
began  to  ascend  into  the  air,  and  their  vision  grew  less  and 
less  distinct  until  he  disappeared  in  the  clouds.  ...  I  can 
imagine  how  just  above  in  the  clouds  there  waited  a  chariot 
from  heaven  to  take  him  home.  .  .  .  He  could  see  the  tears 
trickling  over  the  cheeks  of  John  and  Peter,  as  he  went 
sweeping  through  the  air  toward  the  throne. — Glad  Tidings^ 
Great  Joy. 

MORMON    BIBLE    "  RESURRECTS  "    HAIR,    ETC. 

Now,  my  son,  I  perceive  that  thy  mind  is  worried  concern- 
ing the  resurrection.  .  .  .  The  spirit  and  the  body  shall  be 
re-united  again,  in  its  perfect- form ;  both  limb  and  joint 
shall  be  restored  to  its  proper  frame,  even  as  we  now  are  at 
this  time ;  .  .  .  this  restoration  shall  come  to  all,  and  there 
shall  not  a  hair  of  their  heads  be  lost. — pp.  235,  236,  310. 

MUXGER    FINDS    PATRISTIC    ABSURDITIES. 

The  Fathers  taught  not  only  the  resurrection  of  tlie  flesh, 
but  drew  it  out  into  absurd  particulars  :  the  hair,  teeth,  nails, 
etc.,  would  be  raised  up ;  some  claiming  that  the  hair  and 
nails  cut  would  not  be  lost,  etc.  ...  It  has  been  the  way  of 
the  world  thus  far  to  meet  every  error  by  exaggerating  the 
truth.  .  .  .  We  must  not  allow  ourselves  to  be  either  shocked 
or  disgusted  by  tlie  forms  given  to  the  doctrine  of  the  resur- 
rection in  the  early  Christian  centuries.  Such  views  strike 
us  as  ludicrous,  but  there  is  an  explanation  of  them. —  The 
Freedom  of  Faith,  p.  297  ff. 


332  FAITHS  OF  FAMOUS  MEN. 

hunger's  partial  resurrection. 

It  remains  for  modern  thinking  to  clean  away  the  ruhbish 
left  about  tlie  foundations  of  this  great  trutli.  .  .  .  Our 
hymns,  prayers,  epitaphs,  and  too  often  our  sermons,  imply 
that  the  dust  of  our  bodies  shall  be  re-animated  in  some  far 
off  future,  and  be  joined  to  the  waiting  soul.  At  the  same 
time,  we  know  that  science  declares  it  to  be  impossible.  Our 
reason  revolts  from  it ;  it  is  sustained  by  no  analogy ;  it  is 
an  outworn  and  nearly  discarded  opinion.  The  view  now 
offered  is  this :  that  the  resurrection  is  from  the  dead,  not 
from  the  grave ;  that  it  takes  place  at  death ;  .  .  .  that  the 
spiritual  body  or  the  basis  of  the  spiritual  body  already 
exists;  and  that  this  is  the  body  that  is  raised  up.  .  .  .  We 
know  that  there  is  a  something  that  sustains  the  fleshly 
existence  now.  Call  it  an  organization,  a  substance  or  a 
spiritual  body.  ...  He  (man)  goes  into  the  other  world 
simply  unclothed  of  flesh,  there  to  take  on  an  environing 
body  suited  to  his  new  conditions.  The  spirit  will  build 
about  itself  a  body  such  as  its  new  conditions  demand.  This 
change  necessarily  takes  place  at  death.  .  .  .  The  material 
atomic  body  may  be  swept  away  and  gathered  to  its  original 
dust,  leaving  the  immaterial  body  intact.  .  .  .  (but)  .  .  .  The 
death  of  man  and  his  assumption  of  a  spiritual  body  is  not 
the  whole  of  the  resurrection.  .  .  .  Doubtless  in  some  sense 
the  resurrection  will  be  future  and  far  off,  and  perhaps 
simultaneous  for  all ;  but  it  will  not  be  the  resurrection  from 
the  dead. —  The  Freedom  of  Faith. 

olshausen's  mode  of  raising  them. 

Children  will  not  arise  as  men,  nor  the  aged  retreat  to  the 
period  of  youth ;  but  every  glorified  body  will  represent 
clearly  his  degree  of  age  with  the  exception  of  all  that  is 
perishable ;  so  that  all  taken  together  may  declare  the  entire 
human  race  in  its  degrees  and  varieties  with  the  most  perfect 
clearness. 

origen   opposes   flesh    resurrection. 

(Newman  Smyth  says :)  The  needless  burdening  of  the 
apostolic  teaching  with  the  conception  of  the  literal  resur- 


RESURRECTION.  333 

rection  of  the  flesh  was  not  without  opposition  in  the  early 
church.     Origen  called  it  the  foolishness  of  beggarly  minds. 

PAINE    ILLUSTRATES    WITH    A    WORM. 

The  most  beautiful  parts  of  the  creation  to  our  eye  are  the 
winged  insects,  and  they  are  not  so  originally.  They  acquire 
that  form  and  that  illimitable  brilliancy  by  progressive 
changes.  The  slow  and  creeping  caterpillar  worm  of  to-day 
passes  in  a  few  days  to  a  torpid  figure  and  a  state  resembling 
death ;  and  in  the  next  change  comes  forth  in  all  the  minia- 
ture magnificence  of  life — a  splendid  butterfly.  No  resem- 
blance of  the  former  creature  remains ;  everything  is  changed; 
all  his  powers  are  new,  and  life  is  to  him  another  thing.  .  .  . 


It  is  not  more  difficult  to  believe  that  we  shall  exist  here- 
after in  a  better  state  and  form  than  that  a  worm  should 
become  a  butterfly  and  quit  the  dunghill  for  the  atmos- 
phere. — Thomas  Paine,  The  Age  of  Reason^  pp.  171,  172.       ^ 

PARKER    WANTS    NO    RISEN    DUST. 

In  the  creed  of  many  churches  it  is  still  written,  "  I  believe 
in  the  resurrection  of  the  flesh."  Many  doubted  this  in 
early  times,  but  the  Council  of  Nice  declared  all  men  ac- 
cursed who  dared  to  doubt  it.  .  .  .  This  doctrine  of  the  resur- 
rection of  the  flesh  seems  to  me  impossible  and  absurd.  .  .  . 
When  the  stiffened  body  goes  down  into  the  tomb,  I  feel  that 
there  is  no  death  for  the  man.  That  clod  which  yonder  dust 
shall  cover  is  not  my  brother.  The  dust  goes  to  its  place, 
the  man  to  his.  It  is  then  that  I  feel  my  immortality.  I 
look  through  the  grave  into  heaven.  I  ask  no  miracle,  no 
proof,  no  reasoning.  I  ask  no  risen  dust  to  teach  me  immor- 
tality. I  am  conscious  of  eternal  life. — Theodore  Parker, 
Views  of  Religion. 

POLLOK    RAISES    EVERV    ATOM. 

The  doors  of  deatli  were  opened,  and  in  the  dark 
And  h)athsonie  vault  and  silent  charnel-houso, 
Moving  were  heard  the  nioldering  bones  that  sought 
Their  proper  place.     Instinctive  every  soul 
Flew  to  its  clayey  part  :  from  grass-grown  mold 


334  FAITHS  OF  FAiMO  US  MEN. 

The  naincloss  spirit  took  its  aslies  up.   .   .    . 
Wherever  slept  one  grain  of  Imman  dust — 
Essential  organ  of  a  human  soul, 
Wherever  tossed — obedient  to  the  call 
Of  God's  omnipotence,  it  hurried  on 
To  meet  its  fellow  particles,  revived, 
Rebuilt,  in  union  indestructible. 
No  atom  of  his  spoils  remained  to  Death. 

PORTER THE    SOUL    AS    A    BODY-BUILDER. 

That  the  soul  begins  to  exist  as  a  vital  force  does  not 
require  that  it  should  always  exist  in  connection  with  a 
material  body.  Should  it  require  another  such  body  or 
medium  of  activity,  it  may  have  the  power  to  create  it  for 
itself,  as  it  has  formed  the  one  which  it  first  inhabited  ;  or  it 
may  already  have  formed  it  in  the  germ,  and  held  it  ready 
for  occupation  and  use  as  soon  as  it  sloughs  off  the  one 
which  connects  it  with  the  earth.  These  possibilities  permit 
the  only  theory  of  the  soul's  continued  existence  in  another 
state  which  is  consistent  with  the  facts  of  our  present  being. 
— Noah  Porter,  The  Human  Intellect^  p.  39. 

SCHOEBERLEIN THE    SOUL's    CORPOREITY. 

God  has  destined  the  soul  and  body  to  exist  in  eternal 
unity  with  each  other.  Bodilessness  implies  a  hindrance  in 
free  self-reservation.  The  highest  perfection  of  the  future, 
no  less  than  of  the  present  life,  calls  for  the  corporeity  of 
the  soul.  .  .  .  The  soul  appropriates  from  the  outer  world  the 
materials  suitable  for  its  body. — La  Croix's  Translation.  See 
Methodist  Quarterly  Review^  October,  1877,  p.  687. 

smith    (sIDNEY) EASTER    SERMONETTE. 

Few  things  are  in  that  state  now  in  which  they  are  here- 
after to  remain.  The  bird  that  is  destined  for  the  air  sleeps 
in  his  shell ;  the  beautiful  insect  that  is  to  flutter  in  the  sun 
crawls  in  the  earth  till  his  season  of  glory  has  come.  The 
child  that  requires  the  hand  of  the  parent  to  give  him  food 
may  soon  be  changed  into  a  saint  or  a  sage.  So  also,  says 
the  great  apostle,  is  it  with  the  soul  of  man.     This  is  not 


RESURRECTION.  335 

its  resting-place;  it  was  never  intended  to  remain  here  and 
be  as  it  now  is;  it  will  be  changed  as  the  seed  is  changed; 
the  corruptible  will  put  on  incorruption.  .  .  .  The  object  for 
which  it  was  made  will  be  made  manifest;  at  the  very  mo- 
ment when  it  seems  to  perish  it  is  passing  into  a  higher  order 
of  creature,  and  getting  hold  of  a  better  life. 

SMYTH    VERSUS    DESCARTES's    SOUL-ATOM. 

The  form  in  which  it  (the  doctrine  of  the  resurrection)  is 
popularly  held  is  often  ridiculed  by  unbelievers.  The  sim- 
ple essentials  of  the  apostolic  doctrine  are  still  burdened  with 
reasons  concerning  the  possibilities  of  the  resurrection  of  the 
same  bodies.  .  .  .  The  materialistic  view  still  lingers.  Our 
science  leaves  no  tenable  support  for  it.  .  .  .  Nor  does  the  h}^- 
pothesis  of  some  single  indestructible  material  germ  of  the 
immaterial  body  escape  the  scientific  reduction  to  the  absurd. 
Modern  physiology  has  dissipated  the  dream  of  some  cen- 
tral atom  as  the  earthly  nucleus  of  the  spiritual  body.  .  . 
There  is  no  physical  center  of  soul-life.  .  .  .  We  need  no 
atom  laid  aside  and  held  fast  for  our  use  in  the  higher 
sphere.  .  .  .  Why  should  God  lock  up  in  the  perishable  earth 
a  single  particle  of  dust  for  our  immortal  inheritance? — 
Newman  Smyth. 

SMYTH DEATH  DRAWING  OFF  DROSS. 

It  is  enough  for  us  to  know  that  the  image  of  the  heavenl}^ 
which  we  shall  bear  is  the  fulfilment  of  the  earthly  which  we 
shall  lay  aside  ;  that  the  body  which  shall  be  shall  conserve 
and  glorify  the  forces,  the  individuality  and  the  form  of  the 
body  that  now  is.  (See  Beecher's  article. — J.  K.  K.)  .  .  . 
This  wonderfully  woven  life  of  ours  shall  not  be  broken  by 
death,  in  a  single  strand  of  it.  Death  cannot  break  it,  but  it 
shall  change  it.  It  shall  draw  from  it  all  perishable  dross. 
The  future  life  shall  conserve  and  carry  out  the  present  life 
mentally,  spiritually  and  physically. — Idem. 

Smyth's  view  not  swedenborgian. 
This  view  is  to  be  distinguished  from  the  Swedenborgian 
conception  of  the  loosening  and    escape,  at  death,  of   the 


336  FAITHS  OF  FAMOUS  MEN. 

spiritual  body.  The  spiritual  beings  of  Swedenborg's  phi- 
losopliy  still  belong  to  this  present  visible  universe.  The 
si)iritual  body,  in  the  Swedenborgian  conception  of  it,  is  oiiTy 
a  finer  efflorescence  of  matter,  and  heaven  correspondsTo 
eartli.  Our  resurrection  shall  not  be,  as  we  read  the  signs 
of  it,  simply  a  setting  free,  from  the  bonds  of  the  flesh,  of  a 
finer  spiritualized  form  which  belongs  still  to  the  present 
economy  of  nature ;  but  it  shall  be  .  .  .  the  assimilation  of 
the  ma-tei'iaiTrfTlie^  unseen  universe  by  the  living  energy  or 
soul  of  these  bodies — by  that  nature-side  of  us  which  makes 
some  embodiment  of  the  spirit  a  necessity  to  the  creature. .  .  . 
There  is  in  the  soul  the  necessity  for  embodiment.  The 
Creator  has  linked  its  life  with  the  elements  of  his  crea- 
tion. We  shall  be  clothed  upon;  we  shall  not  be  found 
naked.  .  .  .  The  body  which  shall  be  is  not  fashioned  of 
matter  of  the  same  kind  as  these  earthly  bodies.  It  is  not 
to  be  woven  of  perishable  stuff.  It  is  not  of  the  earth, 
earthy. — Idem, 


SMYTHS     VIEW     "SCRIPTURAL    AND    SCIENTIFIC. 

This  truth  of  the  physical  conservation  of  life  in  the  world 
to  come  is  plainly  taught  in  the  apostolic  language  concern- 
ing the  resurrection.  .  .  .  The  resurrection,  to  speak  of  it 
after  the  latest  scientific  manner  of  speech,  may  be  the  con- 
tinuation, after  death,  of  that  process  of  differentiation  and 
integration  which  we  observe  going  on  up  to  the  death  of 
man.  It  may  be,  that  is,  a  further  differentiation  or  sepa- 
ration of  the  organic  principle,  the  soul-life,  from  gross  cor- 
ruptible matter ;  and  also  a  further  and  final  integration,  the 
formation  of  a  new  and  higher  mode  of  existence,  the  gath- 
ering, around  the  vitalizing  principle,  of  the  materials  of  a 
more  spiritual  body,  from  the  heavenly  places.  We  do  not 
say  when  the  process  of  its  formation  shall  be  completed. 
We  do  not  deny  that  the  spiritual  body  may  be  embryonic 
or  rudimentary  in  the  physical  basis  of  this  present  life. — 
Newman  Smyth,  Old  Faiths  in  New  Light,  Chap.  VIII.  (See 
Articles  "  Athanagoras  "  and  "  Origen.") 


RESURRECTION.  337 

SPURGEON THE    SEED    AND    THE    FLOWER. 

We  never  taught  nor  believed  nor  thought  that  every  par- 
ticle of  every  body  that  was  put  into  the  grave  would  come 
to  its  fellow  and  that  the  absolutely  identical  material  would 
rise,  but  we  do  say  that  the  identical  body  will  be  raised, 
and  that  as  surely  as  there  cometh  out  of  the  ground  the  seed 
that  was  put  into  it,  though  in  a  very  different  guise — for  it 
cometh  not  forth  as  a  seed,  but  as  a  flower — so  surely  shall 
the  same  body  rise  again.  The  same  material  is  not  neces- 
sary ;  but  there  shall  come  forth  out  of  the  earth,  or  out  of 
the  sea  though  devoured  by  sea-monsters,  that  self-same 
body,  for  true  identity,  which  was  inhabited  by  the  soul  while 
here  below.  Was  it  not  so  with  our  Lord  ?  Even  so  shall  it 
be  with  his  own  people. 

STANLEY    (dean) FLESH    IN    APOSTLES'    CREED. 

This  clause,  "  I  believe  in  the  resurrection  of  the  flesh,"  as 
it  originally  stood  in  "  The  Apostles'  Creed,"  unquestionably 
conveys  the  belief,  so  emphatically  contradicted  by  Paul  (I. 
Corinthians,  XV.),  of  the  resurrection  of  the  corporeal  frame. 
It  has  been  softened  in  the  modern  rendering  into  "  the  res- 
urrection of  the  body,"  which,  though  still  open  to  miscon- 
ception, is  capable  of  the  spiritual  sense  of  the  apostle. — 
Christian  Institutions,  p.  295. 

STEWART    AND    TAIT SHODDY  RISING-ROBES. 

According  to  the  disciples  of  this  school,  the  resurrection 
will  be  preceded  by  a  gigantic  manufacture  of  shoddy,  the 
efi'ete  and  loathsome  rags  of  what  was  once  the  body  being 
worked  up,  along  with  a  large  quantity  of  new  material,  into 
a  glorious  and  immortal  garment  to  form  the  clothing  of  a 
being  who  is  to  live  forever  !  .  .  .  We  have  only  to  compare 
this  grotesquely  hideous  conception  with  the  beautiful  lan- 
guage of  Paul,  to  recognize  the  depths  of  abasement  into  which 
the  church  had  sunk  through  the  materialistic  conceptions 
of  the  dark  ages.  But  it  is  needless  to  say  that  the  ofl^er  of  a 
certain  class  of  theologians  to  surrender  everything  except  a 

22 


338  FAITHS  OF  FAMO  US  MEN. 

single  thread  of  the  worn-out  body,  liberal  as  it  may  appear, 
was  nevertheless  rejected  by  the  school  of  scientific  men. — 
7%e  Unseen  Universe,  pp.  58,  59. 

STEWART    AND    TAIT's    UNEARTHLY    ORGAN. 

We  have  no  definite  term  for  the  body  as  it  shall  be,  in  the 
Hades  of  the  New  Testament,  between  death  and  the  resur- 
rection. .  .  .  We  are  constrained  to  admit  the  existence  of 
some  frame  or  organ  which  is  not  of  this  earth,  and  which 
survives  dissolution.  The  analogy  of  Paul,  in  which  the  bod}^ 
of  the  believer  at  death  is  compared  to  a  seed  put  into  the 
ground,  not  only  implies  some  sort  of  continuity,  but  also 
expresses  his  belief  in  a  present  spiritual  body. —  The  Unseen 
Universe. 

SWEDENBORG    REJECTS    THE    EXTERNAL. 

The  external,  which  is  called  the  body,  is  accommodated 
to  uses  in  the  natural  world.  This  is  rejected  when  man 
dies.  The  spirit  of  man,  after  the  death  of  the  body,  appears 
in  the  spiritual  world  in  a  human  form  altogether  as  in  this 
world;  he  enjoys  the  faculty  of  seeing,  hearing,  speaking, 
feeling,  etc.  ;  he  is  a  man  in  every  particular  except  that  he 
is  notencumbered  with  the  gross  body  that  he  had  in  this 
world ;  he  leaves  that  when  he  dies,  nor  does  he  ever  reassume 
it.  This  continuation  of  life  is  what  we  call  the  resurrec- 
tion.— New  Jerusalem,  Sections  224,  225. 

SWEDENBORGIAN    HOUSE    IN    THE    HEAVENS. 

By  "  the  house  in  the  heavens  "  is  meant  the  spiritual  body 
which  Paul  declares  man  already  possesses  and  in  which  the 
soul  of  the  faithful  will  dwell  after  death,  to  all  eternit3\ 
The  Christian  when  working  out  his  own  salvation,  as  the 
work  of  regeneration  progresses,  is  daily  being  clothed  upon 
by  his  house  which  is  from  heaven  ;  so  that  when  stripped 
of  his  natural  body,  his  spiritual  bod}'-  in  the  image  of  Christ 
shall  appear,  devoid  of  corruption  and  death,  and  clothed  in 
light  and  life. — Divine  Revelation. 


RESURBECTION.  339 

TALMAGE SKY    BLACK    WITH    LIMBS. 

The  body  though  cut  up  "by  dissecting-knives  shall  come 
together.  A  man  loses  a  foot  in  Mexico,  a  finger  in  New 
York,  and  dies  in  China.  .  .  .  When  the  valleys  of  the  dead 
shall  stand  in  the  full  gush  of  the  resurrection  morning,  the 
air  will  be  darkened  with  fragments  of  bodies  coming  together 
from  opposite  directions  of  the  earth  ;  lost  limbs  finding  their 
mates.  An  amputated  limb  shall  be  set  again  at  the  point 
at  which  it  was  severed.  A  surgeon  after  the  battle  of  Bull 
Run  threw  amputated  limbs  out  of  the  window  till  the  pile 
reached  the  window-sill.  All  these  fragments  will  take  their 
places.  .  .  .  The  country  graveyard  will  look  like  a  newly 
plowed  field. — T.  DeWitt  Talmage,  volume  of  Sermons. 

tertullian's  view   cited   by  warren. 

The  traditional  theor}^  .  .  .  (that  there  shall  be  a  resurrec- 
tion of)  .  .  .  the  bones  and  flesh  which  were  laid  in  the 
grave,  was  probably  the  idea  of  the  Pharisees  in  Christ's  day. 
It  was  held  by  Tertullian,  who  wrote :  Of  the  Resurrection 
of  the  Flesh,  under  which  expression  it  appears  in  the  original 
form  of  The  Apostles'  Creed,  so-called,  and  came  down  through 
the  medieval  times  to  us. — Israel  P.  Warren  in  The  Parousia 
of  Christ,  p.  281.     (See  article  by  C.  Hodge.) 

TOWNSEND     rejects     THE    OLD     PARTICLES. 

This  interpretation  relieves  us  from  the  necessity  of  em- 
ploying in  our  reconstruction  the  old  particles  of  matter 
which  have  lost  their  identity,  which  have  been  organized 
and  reorganized  again  and  again,  which  have  entered  into 
other  bodies,  into  the  vegetable  and  animal  kingdoms,  into 
the  atmosphere,  and  the  clouds  that  float  above  us.  Those 
old  particles  that  have  become  diseased  and  worn  out  and 
cast  off  are  not  the  material  which  shall  constitute  the  body 
that  is  to  be.— Luther  T.  Townsend,  Credo,  pp.  308,  309. 

traditionalist's  hymn. 

God,  my  Redeemer,  lives, 
And  often  from  tlie  skies 


340  FAITHS  OF  FAMO  US  MEN. 

Looks  down  and  watches  all  my  dust, 
Till  he  shall  bid  it  rise. 

O,  how  tlie  resurrection's  light 
Will  clarify  believers'  sight  ! 
How  will  the  waking  saints  arise 
And  wipe  the  dust  from  o&  their  eyes ! 

tupper's  sky  black  with  bodies. 

Dust  to  dust,  it  mingleth  well  with  the  sacred  soil  ; 

It  is  scattered  by  winds,  wafted  by  waves,  it  mixeth  with  herbs  and  cattle, 

But  God  hath  Avatched  those  morsels  and  guided  them  with  care  ; 

Each  waiting  soul  must  claim  his  own  when  the  archangel  soundeth. 

And  all  the  fields  and  all  the  hills  shall  move,  a  mass  of  life ; 

Bodies  numberless,  crowding  on  the  land,  and  covering  the  trampled  sea, 

Darkening  the  air  precipitate,  and  gathered  scathless  from  the  lire, 

The  Himalayan  peaks  shall  yield  their  charge,  and  the  desolate  steppes 

of  Siberia, 
The  Maelstrom  disengulf  its  spoil,  and  the  iceberg  manumit  its  captive  ; 
All  shall  teem  with  life  the  converging  elements  of  humanity, 
Till  every  conscious  essence  greet  his  individual  frame  ; 
For  in  some  dignified  similitude,  alike,  yet  dififerent  in  glory. 
This  body  shall  be  shaped  anew,  fit  dwelling  for  the  soul. 

— M.  F.  T upper. 

UEBERWEG    PREFERS    EMBODIMENT. 

We  may  suppose  that  the  departed  spirit  shapes  for  itself 
a  body,  by  virtue  of  the  power  of  God  dwelling  in  it.  At  any 
rate,  the  departed  spirit  by  no  means  remains  devoid  of  a 
bodily  organization  in  which  it  can  live  and  work. 

ULRICl'S  NON-ATOMIC  ETHER. 

The  soul  is  the  occupant  of  a  non-atomic  ether  that  fills 
the  whole  form.  .  .  .  The  soul  or  God-spirit  made  or  makes 
our  bodies,  the  one  that  we  drop  and  the  one  that  we  keep. 

WARREN MR.    BOSTON'S    PERSPIRATION. 

A  somewhat  less  revolting  theory  is  that  which  supposes 
that  the  spiritual  body  will  be  made  out  of  certain  elements 
of  the  present  body,  which  will  survive  dissolution  and  be  re- 
collected and  re- organized  into  a  more  refined  structure  .  .  . 


BESURRECTION,  34 1 

Much  ingenuity  has  been  expended  to  determine  those  ele- 
ments. .  .  .  Thomas  Boston  in  his  Fourfold  State  held  that  a 
single  particle  of  insensible  perspiration  which  has  escaped 
from  the  present  body  during  life  will  be  sufficient  for  the 
purpose. — I.  P.  Warren,  Parousia,  283. 

WARREN THE    RABBINS'S    LITTLE    BONE. 

It  has  been  said  that  the  Rabbins  believed  that  the  little 
bone  at  the  extremity  of  the  os  coccygis,  which  they  called 
"luz,"  is  indestructible  and  immortal,  and  that  it  is  the  germ 
of  the  resurrection  body  and  the  bond  of  identity  between  it 
and  the  present  body.  "  Pound  it,"  they  said,  "  furiously  on 
anvils  with  heavy  hammers  of  steel,  burn  it  for  ages  in  the 
fiercest  furnaces,  soak  it  for  centuries  in  the  strongest  sol- 
vents, all  in  vain ;  its  magic  structure  will  remain."— /M., 
283.     (See  article  on  Tertullian.) 

\vhateley's  newly-particled  body. 

Why  should  it  be  supposed  that  the  same  identical  par- 
ticles of  matter  which  belonged  to  anyone's  body  at  death 
must  be  brought  together  at  his  resurrection  in  order  to 
make  the  same  body,  when  even  during  his  lifetime  the  same 
particles  did  not  remain,  but  were  changed  many  times  over? 

YOUNG MAN    VERSUS    GRAIN. 

Shall  man  alone,  for  whom  all  else  revives, 
No  resurrection  know?    Shall  man  alone, 
Imperial  man  !  be  sown  in  barren  ground, 
Less  privileged  than  the  grain  on  which  he  feeds? 

young's  sky  black  with  limbs. 

Now  charnels  rattle  ;  scattered  limbs  and  all 
The  various  bones,  obsequious  to  the  call, 
Self-moved  advance  ;  the  neck  perhaps  to  meet 
The  distant  head  ;  the  distant  head,  the  feet. 
Dreadful  to  view  !     See  through  the  dusky  sky 
Fragments  of  bodies  in  confusion  fly, 
To  distant  regions  journeying,  there  to  claim 
Deserted  members,  and  complete  the  frame. 


342  FAITHS  OF  FAMOUS  MEN. 

The  severed  head  and  trunk  shall  join  once  more, 
Thoiigli  realms  now  rise  between,  and  oceans  roar  ; 
The  trumpet-sound  each  vagrant  mote  shall  hear. 
Or  fixed  in  earth,  or  if  aflcwt  in  air. 
Obey  the  signal  wafted  in  the  wind, 
And  not  one  sleeping  atom  lag  behind. 


HEA  VEX.  343 


PART  IX. 


HEAVEN. 

AGASSIZ A    geologist's    HEAVEN. 

May  I  not  add  that  a  future  life  in  which  man  should  be 
deprived  of  that  source  of  enjoyment  and  intellectual  and 
moral  improvement  which  results  from  the  contemplation  of 
the  harmonies  of  an  organic  world,  would  involve  a  lament- 
able loss  ? 

ALEXANDER    (a.) EDUCATION    IN    HEAVEN. 

The  field  of  knowledge  being  boundless,  and  our  minds 
being  capable  of  attaining  only  one  thing  at  a  time,  our 
knowledge  of  celestial  things  will  be  gradually  acquired  and 
not  perfected  at  once.  Indeed,  there  can  be  no  limit  set  to 
the  progress  in  knowledge. — Archibald  Alexander,  Religious 
Experience,  Chap.  XXII. 

ALGER's    HEAVEN    NOT    YET    LOCATED. 

It  is  beyond  our  present  powers  to  establish  any  detailed 
conclusions  in  regard  to  its  locality.  .  .  .  When  the  fleshly 
prison-walls  of  the  mind  fall,  its  first  inheritance  is  a  stupen- 
dous freedom.  The  narrow  limits  that  caged  it  here  are 
gone,  and  it  lives  in  an  ethereal  sphere  and  witli  no  impeding 
bounds.  Leaving  its  natal  threshold  of  eartli  and  the  lazar- 
house  of  time,  its  home  is  immensity,  and  its  lease  is 
eternity.  .  .  . 

"The  ages  sweep  around  liim  with  their  wings, 
Like  anger' d  eagles  clieated  of  their  prey." 

The   soul  may  liave    tlie  freedom   of  the   universe.      More 
wonders,  and  sublimcr  than  mortal  fancies  have  ever  sus- 


344  FAITHS  OF  FA3I0US  MEN, 

pected,  are  waiting  to  be  revealed  when  we  die.  We  are 
here  living  unconsciously  engirt  by  another  universe  than 
the  senses  can  comprehend,  thinly  veiled,  but  real,  and 
waiting  for  us  with  hospitable  invitation.  .  .  .  Perchance  the 
range  of  the  abode  and  destiny  of  the  soul  after  death  is  all 
immensity.  The  inter-stellar  spaces,  which  we  usually 
fancy  are  barren  deserts  where  nonentity  reigns,  may  really 
be  the  immortal  kingdom  colonized  by  the  spirits  who  since 
the  creation  have  sailed  from  the  mortal  shores  of  all  planets. 
They  may  be  the  crowded  aisles  of  the  universal  temple 
trod  by  bright  throngs  of  worshiping  angels.  The  soul's 
home,  the  heaven  of  God,  may  be  suffused  throughout  the 
material  universe,  ignoring  the  existence  of  physical  globes 
and  galaxies.  So  do  light  and  electricity  pervade  some  solid 
bodies,  as  if  for  them  there  were  no  solidity.  So,  doubtless, 
there  are  millions  of  realities  around  us  utterly  eluding  our 
finest  senses.  Spirits  are  the  only  solids,  matter  being  end- 
lessly penetrable  and  transmutable.  "  For  the  things  which 
are  seen  are  temporal ;  but  the  things  which  are  unseen  are 
eternal." — W.  R.  Alger,  A  Critical  History  of  the  Doctrine  of  a 
Future  Life,  p.  605  ff. 

ARNOLD    (e.)    the    POSSIBILITIES    OF    THE    BEYOND. 

Birth  gave  to  each  of  us  much ;  death  may  give  very  much 
more,  in  the  way  of  subtler  senses  to  behold  colors  that  we 
cannot  here  see,  to  catch  sounds  that  we  do  not  now  hear,  and 
to  be  aware  of  bodies  and  objects  impalpable  at  present  to  us, 
perfectly  real,  intelligibly  constructed,  and  constituting  an 
organized  society,  and  a  governed,  multiform  state.  Where 
does  Nature  show  signs  of  breaking  off  her  magic,  that  she 
should  stop  at  the  five  organs  and  the  sixty  or  seventy  ele- 
ments ?  Are  we  free  to  spread  over  the  face  of  this  little 
earth,  and  never  freed  to  spread  through  the  solar  system 
and  beyond  it?  ...  As  the  babe's  eyes  are  opened  from  the 
darkness  of  maternal  safeguard  to  strange  sunlight  on  this 
glol)e,  so  may  the  eyes  of  the  dead  lift  glad  and  surprised 
lids  to  a  "  light  that  never  was  on  sea  or  land  "  (Words- 
worth) ;  and  so  may  his  delighted  ears  hear   speech   and 


HEAVEN,  345 

music  proper  to  the  spheres  beyond,  while  he  smiles  content- 
edh'  to  find  how  touch  and  taste  and  smell  had  all  been 
forecasts  accurately  following  upon  the  lowly  lessons  of  this 
earthly  nursery  ! — Sir  Edwin  Arnold,  Death — and  Afterwards^ 
pp.  31-34. 

AUGUSTINE    MAKES    FLESH    INHERIT    HEAVEN. 

Why,  then,  cannot  God,  that  made  this  creature,  transport 
an  earthly  body  into  heaven  as  well  as  he  can  bring  a  soul 
down  from  heaven,  and  enclose  it  in  a  form  of  earth  ?  Can 
this  little  piece  of  earth  include  so  excellent  a  nature  in  it, 
and  live  by  it,  and  cannot  heaven  entertain  it,  nor  keep  it 
in  it?  ...  Is  it  not  more  strange  that  a  most  pure  and 
incorporeal  soul  should  be  chained  to  an  earthly  body  than 
that  an  earthly  body  should  be  lifted  up  to  heaven?  .  .  . 
(Also  concerning  Christ's  body :)  And  what  does  all  this 
multitude  of  miracles  do  but  confirm  that  faith  which  holds 
that  Christ  rose  again  in  the  flesh,  and  so  ascended  to 
heaven?— T/i6  City  of  God,  Vol.  II.,  pp.  332,  346. 

BARNES EARTH    A    POSSIBLE    HEAVEN. 

If  the  earth  should  be  renovated  by  fire,  such  a  renovation 
will  give  an  appearance  to  the  globe  as  if  it  were  created  anew. 
...  It  is  possible  that  the  earth  as  w^ell  as  other  worlds  may 
yet  become  the  abode  of  the  redeemed. — Notes  on  The  Book 
of  Revelation,  p.  484. 

Baxter's  everlasting  conversation. 

I  must  confess  that  the  expectation  of  loving  my  friends 
in  heaven  principally  kindles  my  love  to  them  on  earth.  If 
I  thought  that  I  should  never  know  them,  and  consequently 
never  love  them  after  this  life  is  ended,  I  should  in  reason 
number  them  with  temporal  things,  and  love  them  as  such. 
But  now  I  delight  to  converse  with  my  pious  friends,  in  the 
firm  persuasion  that  I  shall  converse  with  them  forever; 
and  I  take  comfort  in  those  of  them  who  are  dead  or  absent, 
as  believing  that  I  shall  shortly  meet  them  in  heaven,  and 
love  them  with  a  heavenly  love  that  shall  there  be  perfected. 


346  FAITHS  OF  FAMOUS  MEN. 

BEECHER     WANTS    NO    SAINTS'    REST. 

I  could  liardly  wish  to  enter  heaven,  did  I  believe  that  its 
inhabitants  were  idly  to  sit  by  purling  streams,  fanned  by 
balmy  airs.  Heaven,  to  be  a  place  of  happiness,  must  be  a 
place  of  activity.  Has  the  far-reaching  mind  of  Newton 
ceased  its  profound  investigations  ?  Has  David  hung  up  his 
harp  as  useless  as  the  dusty  arms  in  Westminster  Abbey  ? 
Has  Paul,  glowing  with  God-like  enthusiasm,  ceased  itiner- 
ating the  universe  of  God?  Are  Peter  and  Cyprian  and 
Edwards  and  Payson  idling  away  eternity  in  mere  psalm- 
singing?  Heaven  is  a  place  of  restless  activity,  the  abode 
of  never-tiring  thought.  David  and  Isaiah  will  sweep  nobler 
and  lofter  strains  in  eternity ;  and  the  minds  of  the  saints, 
unclogged  by  cumbersome  clay,  will  forever  feast  on  the 
banquet  of  rich  and  glorious  thought. 

BICKERSTETH'S    babes    always    BABES. 

A  babe  in  glory  is  a  babe  forever.  (See  Poem,  Yesterday, 
To-day,  and  Forever.) 

boardman's  material  heaven. 

A  material  body  must  have  a  material  home.  .  .  .  Heaven 
is  a  place  as  well  as  a  state.  ...  It  is  because  heaven  is  a 
material  locality  that  the  present  earth  is  a  training-school  for 
heaven.  .  .  .  Though  the  new  heavens  and  earth  will  be 
atomically  identical  with  the  present,  yet  they  will,  in  all 
probability,  be  very  different  in  aspect.  ...  In  the  new  earth 
there  will  doubtless  be  oxygen  and  hydrogen,  but  no  longer 
in  the  form  of  oceans.  ...  0,  for  the  speedy  realization  of 
the  blissful  vision  of  that  Holy  Land  where  there  is  neither 
policeman  nor  penitentiary,  neither  magistrate  nor  statute- 
book. — George  Dana  Boardman,  TJie  Creative  Week,  pp.  287, 
289,  293. 

bulwer's  nomadic  heaven. 

Eternity  may  be  but  an  endless  series  of  those  emigrations 
which  we  call  deaths, — abandonnients  of  home  after  home; 
ever  to  fairer  and  loftier  heights,  age  after  age,  the  spirit — 


UFA  VEN.  347 

that  restless  nomiid — may  shift  its  tent,  fated  not  to  rest  in 
the  dull  Elysium  of  the  heathen,  Init  carrying  with  it  ever- 
more its  twin  element,  activity  and  desire. 

BURR EARTH    TO    BE    PEOPLED    BV    SAINTS. 

Is  the  history  of  the  earth  at  last  finished  ?  Have  the  mad 
flames  scourged  it  back  into  nothingness  ?  Who  says  that? 
Not  Science,  not  the  Bible.  If  that  saint  who  just  now  saw 
the  earth  burnt  up  will  after  a  time  look  forth  again  from  the 
earthward  gate  of  heaven,  he  will  see,  wheeling  on  the  old 
orbit,  wdiat  is,  in  the  main,  a  new  world  ;  a  sky  transformed 
into  new  wonderfulness  and  splendor;  and  an  earth  be- 
neath that  rejoices  and  sings  and  claps  its  hands,  no  longer  a 
nest  of  treasons  and  insurrections;  nor  the  home  of  partially 
reconstructed  rebels,  as  it  was  even  in  the  millennium ;  but 
at  last  peopled  permanently  by  perfectly  holy  beings.  At 
last  holiness  reigns,  holiness  complete,  universal,  permanent. 
Glorious  souls  are  housed  in  glorious  bodies.  Gone  forever 
are  w^ant,  war,  oppression,  heres}-,  misgovernment,  unbelief, 
disease  and  death.  In  harmony  with  this  state  of  things  is 
the  material  environment.  Gone  are  all  the  deserts,  thorns 
and  briers,  swamps,  miasms,  and  other  ugly  and  deadly 
things  that  deformed  the  face  of  the  old  world  ;  .  .  .  and  in 
its  stead  is  a  home  fit  for  the  peers  of  angels  !  Hail,  age  of 
gold  without  any  dross!  Day  that  has  neither  night  nor 
clouds  ! — E.  F.  Burr,  in  Ecce  Terra. 

BURR    SEES    THRONE    IN    CENTRAL    SUN. 

Is  there  not  something  at  the  bottom  of  our  hearts  which 
invites  us  to  believe  that  at  the  center  of  this  august  totality 
of  revolving  orbs — at  once  the  center  of  gravity,  of  motion 
and  of  government — is  that  better  country,  even  the  heavenly, 
where  reigns  in  glory  tlie  Supreme  Father  and  Emperor  of  Na- 
ture ;  the  capital  of  creation  ;  tlie  one  spot  that  has  no  mo- 
tion, but  basks  in  majestic  repose  while  beholding  tlie  whole 
ponderous  materialism  which  it  ballasts  in  course  of  circula- 
tion about  it?  All  hail.  Central  Heaven!  Innermost  Sun 
Palace  I  believers'  Last  Home ! — from  which  an  adult  astron- 


3  4^  FA  TTHS  OF  FA  MO  US  MEN. 

omy,  fitted  with  the  pictured  and  dynamical  wings  of  angels, 
pliall  inunortally  radiate  to  all  girdling  worlds  and  immor- 
tally bring  home  fresh  proofs  of  the  glory  of  Him  who  has  so 
long  been  defrauded  of  His  rights  among  men  of  science  by 
the  empty  names  "  Law  "  and  "  Nature." — E.  F.  Burr,  Ecce 
Coelum^  p.  151. 

CARLYLE VERSE    ON    MEETING    AGAIN. 

There  is  an  old  behef  that  on  some  solemn  shore, 
Beyond  the  sphere  of  grief,  dear  friends  shall  meet  once  more. 
Beyond  the  sphere  of  time,  and  death  and  its  control, 
Serene  in  changeless  prime  of  body  and  of  soul. 
This  hope  we  still  would  keep,  this  faith  we'll  not  forego ; 
Unending  be  the  sleep,  if  not  to  waken  so. 
— Quotation,  J.  Wilbur  Chapman,  Union  Gospel  News,  April  12,  1900. 

CLARK  (d.  W.) A  GRAND  CENTRAL  HEAVEN. 

The  idea  that  appears  most  rational  and  probable  is  that 
which  makes  heaven  the  astronomic  center  of  the  universe. 
That  there  is  such  a  material  heaven  into  which  the  glorified 
body  of  Christ  has  entered,  and  where  the  souls  of  saints  are 
waiting  for  the  resurrection  to  make  perfect  their  immortal 
nature,  ...  no  one  can  doubt.  This  theory  of  a  grand  cen- 
tral world  in  the  universe  may  now  be  considered  one  of  the 
grandest  demonstrations  of  astronomy.  .  .  .  Herschel  has 
demonstrated  that  in  the  distant  regions  of  heaven  the  stars 
and  systems  are  more  thickly  clustered. 

CLARK    (d.    W.) IT    IS    ALWAYS    DAY-TIME    THERE. 

Advancing  into  this  region  thickly  studded  with  star- 
clusters,  the  brightness  must  constantly  increase,  till  at 
length  we  reach  eternal  sunshine !  .  .  .  "  There  shall  be  no 
night  there  " !  As  we  stand  and  gaze  we  seem  with  John  of 
Patmos  to  catch  a  glimpse  of  the  Holy  City,  and  there  seems 
to  open  up  before  us  a  vista  growing  brighter  and  brighter 
as  an  ascending  pathway  to  the  throne  of  God.  .  .  .  These 
visions  of  beauty  and  glory,  now  ideal,  are  yet  to  become 
actual  to  the  Christian.  He  can  look  up  and  say  "  This  is 
my  Father's  House." — Man  All  Immortal,  pp.  446,  448,  451. 


HEAVEN.  349 

CLARKE    (j.    F.) OTHER    PEOPLE'S    IDEAS    OF    HEAVEN. 

Our  (other  people's)  ideas  of  heaven  are.  .  .  .  not  spiritual. 
We  (other  people)  locate  it  in  space  and  time,  .  .  .  many 
years  distant,  .  .  .  many  miles  away.  Some  think  that  we 
enter  heaven  as  soon  as  we  die,  others  that  we  shall  spend 
some  time  in  an  intermediate  state  or  purgatory.  AVe  shall 
arrive  at  heaven,  according  to  the  common  idea,  by  living 
through  time  and  traveling  through  space. — Common  Sense 
in  Religion,  p.  144. 

CLARKE    (j.    F.) HIS    OWN    IDEA    OF     HEAVEN. 

Soon  shall  heaven  be  found  to  be  not  a  place  only,  but  a 
state  of  mind ;  ...  to  consist  in  knowing,  in  loving  and 
serving  God  and  man.  ,  .  .  There  may  be  whole  worlds  of 
phenomena  hidden  in  nature,  which  will  open  on  us  when 
we  have  a  spiritual  body  with  new  senses,  just  as  the  world 
of  form  and  color  would  open  on  a  man  born  blind,  or  the 
world  of  melody  open  on  one  born  deaf,  if  these  senses 
should  be  suddenly  awakened. — Ibid.,  pp.  166,  231. 

CONWELL    WOULD     HEAVENIZE    LONDON. 

(Preaching  in  London,  May,  1898.)  Try  to  bring  more 
of  heaven  into  this  world.  Don't  worry  about  admittance 
into  heaven,  but  put  your  whole  soul  into  the  effort  to  set 
up  Christ's  kingdom  here. — Russell  H.  Conwell. 

cook's    planet    of    SAVED    SPIRITS. 

Who  knows  what  the  moral  future  of  this  planet  may  be? 
Who  can  assert  that  the  ages  to  come  will  not  so  improve  as 
to  shed  into  the  invisible  world  such  a  number  of  saved 
spirits  that  in  the  final  picture  of  this  globe  she  shall  l)e 
spiritually  what  she  is  physically,  cnswathed  in  light,  al- 
though casting  the  conical  shadow  called  night  to  the  van- 
ishing ])oint  beyond  the  moon?  This  is  the  view  of  the 
Tholucks,  Muellers,  Dorners,  .  .  .  Parks  and  Hodges. — 
Boston  Monday  Lectures,  by  Joseph  Cook. 


3  5  O  FAITHS  OF  FAMO  US  MEN. 

COOK THE    SAVED     MAJORITY. 

It  is  a  common  misconception  of  the  scriptural  doctrine 
of  retribution  that  it  teaches  the  eternal  punishment  of  a 
majority  of  all  created  beings.  ...  I  always  think  of  the 
number  of  the  finally  lost,  out  of  all  ages  and  worlds,  as 
bearing  no  greater  proportion  to  all  the  inhabitants  of  the 
intelligent  universe,  than  the  number  in  the  prisons  and 
penitentiaries  in  well-ordered  societies  now  bears  to  the 
whole  population. — Ibid.,  Prelude. 

DICK THRONE    IN    CENTER    OF    UNIVERSE. 

It  is  considered  by  astronomers  as  highly  probable,  if  not 
certain,  that  all  the  systems  of  the  universe  revolve  around 
one  common  center.  .  .  .  And  since  our  sun  is  five  hundred 
times  larger  than  all  the  planets  taken  together ;  on  the  same 
scale,  such  a  central  body  would  be  five  hundred  times 
larger  than  all  the  systems  and  worlds  in  the  universe. 
Here,  then,  would  be  a  material  creation  exceeding  all  the 
rest  in  magnitude  and  splendor,  and  in  which  are  the 
blended  glories  of  every  other  system.  If  this  be  the  case, 
it  may  with  the  most  emphatic  propriety  be  termed  The 
Throne  of  God. 

DICK CENTRAL   OFFICE  OF  THE   SYSTEM. 

This  grand  central  body  may  be  considered  as  the  capital 
of  the  universe.  From  this  glorious  center  embassies  may 
occasionally  be  dispatched  to  all  surrounding  worlds  in  every 
region  of  space.  Here  deputations  from  all  the  provinces 
of  creation  may  assemble,  and  the  inhabitants  of  different 
worlds  mingle  with  each  other  and  learn  those  transactions 
that  have  taken  place  in  their  respective  spheres.  Here  may 
be  exhibited  to  unnumbered  multitudes  objects  of  sublimity 
nowhere  else  to  be  found  in  creation.  Here  intelligences  of 
the  highest  order,  who  have  attained  the  most  sublime 
heights  of  knowledge  and  virtue,  may  form  the  principal 
part  of  the  population. 


HE  A  VEX.  351 

DICK HEADQUARTERS    OF    THE    POWERS. 

Here  the  glorified  body  of  the  Redeemer  may  have  taken 
its  principal  station  as  "the  head  of  all  principalities  and 
powers."  Here  Enoch  and  Elijah  may  reside,  in  order  to 
learn  the  plans  of  the  Deity,  that  they  may  communicate 
them  to  their  brethren  of  the  race  of  Adam,  when  they  again 
mingle  with  them,  in  the  world  allotted  for  their  abode  after 
the  general  resurrection.  Here  the  grandeur  of  the  Deit}' 
and  the  immensity  of  his  empire  may  strike  the  mind  with 
more  effulgence  than  in  other  province  of  universal  nature. 
In  fine,  this  may  constitute  that  august  mansion  designated 
as  "The  Heaven  of  Heavens." — Dr.  Dick's  Philosophj  of  the 
Future  State,  p.  224  ff. 

Doddridge's   star-paved  abode. 

Ye  stars  are  but  the  shining  dust 

Of  my  divine  abode, 
The  pavements  of  those  heavenly  courts 

Where  I  shall  see  my  God. 

DWIGHT MUTUAL    RECOGNITION. 

Mankind  will  know  each  other  in  the  future  world,  and 
their  bodies  will  be  so  far  the  same  as  to  become  the  means 
of  this  knowledge. —  Works  of  Timothy  Dwlght,  IV.,  435. 

FARRAR's    developed    HEAVEN. 

The  Gospel  tells  us,  not  obscurely,  that  heaven  is  not  a 
reward,  but  a  continuity  ;  not  a  change,  but  a  development. 
.  .  .  Think  you  that  greed  and  malice  and  intoxication  and 
debauchery  find  entrance  there?  ...  If  you  Avent  there 
with  heart  unchanged,  you  would  make  heaven  itself  a  holl. 
.  .  .  But  oh,  you  can  repent;  you  can  be  converted.  .  .  .  Put 
away  impurity,  etc.  ...  So  shall  you  need  no  aid  of  symbols, 
for  you  will  think  of  heaven  not  as  some  meadow  of  asphodel 
by  the  side  of  crystal  waters,  nor  as  a  golden  city  in  the  far- 
off  blue,  but  as  an  extension,  a  development,  an  undisturbed 
continuance  of  righteousness. — See  Quotation  in  Madison 
Peters's  The  Great  Hereafter,  pp.  405,  406. 


352  FAITHS  OF  FAMO  US  MEN. 

GRIFFIN EARTH    THE     HOME    OF    THE     BLESSED. 

A  grand  destiny  awaits  this  world  of  sin  and  sorrows. 
This  earth,  purified  hy  judgment  fires,  shall  become  the 
home  of  the  blessed.  .  .  .  The  world  shall  become  one  Eden, 
where  none  shall  shiver  amid  arctic  frosts,  nor  wither  under 
tropic  heat;  these  fields  of  snow  and  arid  sands  shall  blos- 
som with  roses.  From  the  convulsions  of  expiring  or  rather 
birth-pangs  of  parturient  nature,  a  new-born  world  shall 
come,  a  home  worthy  of  immortals,  a  palace  befitting  its 

king. 

Guthrie's  heaven  one  great  nursery. 

Perhaps  God  does  with  his  heavenly  garden  as  we  do  with 
our  own.  He  may  chiefly  stock  it  from  nurseries,  and  select 
for  transplanting  what  is  yet  in  its  young  and  tender  age — 
flowers  before  they  have  bloomed,  and  trees  ere  they  begin 
to  bear. — Thomas  Guthrie. 

HALL HEAVEN  GATHERING  THE  HOLY. 

Heaven  is  attracting  to  itself  whatever  is  congenial  to  its 
nature,  is  enriching  itself  by  the  spoils  of  earth  and  collect- 
ing within  its  capacious  bosom  whatever  is  pure,  permanent 
and  divine. — Robert  Hall. 

HODGE    (a.    a.) EARTH    THE    SAINTS'     PROBABLE    HOME. 

The  phrase  "  the  new  earth,"  in  connection  with  "  the  first 
earth  "  (Rev.  XXI.,  1),  refers  to  some  change  which  will  take 
place  in  the  final  catastrophe,  by  which  God  will  revolution- 
ize our  portion  of  the  physical  universe,  cleansing  it  from 
the  stain  of  sin,  and  qualifying  it  to  be  the  abode  of  blessed- 
ness (Outlines  of  Theology,  p.  459).  As  to  the  location  of  the 
place  in  which  Christ  and  his  glorified  spouse  will  hold  their 
central  home  throughout  eternity,  a  strong  probability  is 
raised  that  it  will  be  our  present  earth,  first  burned  with  fire 
and  gloriously  replenished. — Commentary  on  The  Confession  of 
Faith,  p.  519. 

HODGE    (a.    a.) PHYSICAL    CONDITIONS    OF    HEAVEN. 

A  spiritual  body  is  a  body  adapted  to  the  use  of  the  soul 
in  its  future  glorified  state,  and  to  the  moral  and  physical 


HEAVEN.  353 

conditions  of  the  heavenl}^  world.  All  Scripture  representa- 
tions of  heaven  involve  the  idea  of  a  definite  place.  .  .  .  The 
blessedness  of  heaven  consists  in  the  i^erfection  of  our  nature, 
both  material  and  spiritual ;  the  full  development  and  har- 
monious exercise  of  all  our  faculties,  intellectual  and  moral, 
and  in  the  unrestrained  progress  thereof  to  eternity.  .  .  . 
Man's  life  is  essentially  an  eternal  progress  toward  infinite 
perfection.  ...  In  heaven  saints  will  differ  among  them- 
selves both  as  to  inherent  capacities  and  qualities  and  as  to 
relative  rank  and  office. 

HODGE    (a.    a.) THE   SAINTS'S    BODILY    SENSES. 

Each  friend  shall  recognize  the  individual  characteristics 
of  the  soul  in  the  perfectly  transparent  expression  of  the  new 
body.  .  .  .  Our  bodies  will  be  rendered  perfect  as  the  organs 
of  our  souls  in  sense  perception.  Here  we  possess  but  five 
bodily  senses,  and  hence  come  in  contact  with  the  material 
world  on  five  sides  only.  .  .  .  Beyond  doubt  the  world,  even 
as  at  present  constituted,  possesses  far  different  properties 
and  presents  other  aspects,  perhaps  far  deeper,  grander, 
larger,  than  any  now  open  to  us.  The  perfect  senses  of  our 
new  bodies  will  bring  us  at  once  into  the  presence  of  the 
whole  universe.  Our  energies  will  not  flag  Avith  fatigue,  nor 
will  they  be  exhausted  with  age.  There  will  be  no  need  of 
grosser  nutriment  (see  elsewhere),  and  no  need  of  sleej).  .  .  . 
I  have  no  doubt  that  the  bodies  of  the  saints  Avill  be  of  more 
than  crystal  translucency,  through  which  each  glorified  soul 
will  dart  his  rays  through  myriad  facets. — "  Popular  Lectures'''' 
and  "  Outlines.''^ 

HODGE    (a.    a.) INFANTS    FLOCKING    TO    HEAVEN. 

The  infinite  majority  of  the  spiritual  church  of  Jesus  Christ 
came  into  existence  outside  of  all  organization.  Through 
all  ages,  from  Japan,  China,  etc.,  multitudes  flocking  like 
birds  have  gone  to  heaven,  of  this  great  compaii}"  of  redeemed 
infants.  .  .  .  The  vast  poi)ulations  of  the  coming  millenniums 
have  been  given  to  Christ.  .  .  .  The  multitude  of  the  re- 

23 


3  54  FAITHS  OF  FAMO  US  MEN. 

deemed  will  be  incomparably  greater  than  the  number  of 
the  \o^i.—''  Poimlar  Lectures,''  pp.  208,  460. 

HODGE  (C.) VIEW  OF  KINGDOM  ON  EARTH. 

The  destruction  here  foretold  is  not  annihilation.  ...  It 
is  merely  a  change  of  state  or  condition.  The  Apostle  tells 
us  that  our  bodies  are  to  be  fashioned  like  Christ's  glorious 
body,  and  that  a  similar  change  is  to  take  place  in  the  world 
that  we  inhabit.  .  .  .  This  earth,  according  to  the  common 
opinion,  that  is,  this  renovated  earth,  is  to  be  the  final  seat 
of  Christ's  kingdom.  .  .  .  This  is  to  be  the  New  Jerusalem, 
the  Mount  Zion  in  which  are  to  be  gathered  the  general  as- 
sembly and  church  of  the  first  born.  ...  It  is,  of  course,  in 
itself  no  matter  of  interest  what  portion  of  space  these  new 
heavens  and  new  earth  are  to  occupy,  or  of  what  materials 
they  are  to  be  formed.  All  that  we  know  about  it  is  that  it 
will  be  glorious  and  adapted  to  the  spiritual  bodies. — System- 
atic Theology,  III.,  pp.  852-855. 

HODGE    (C.) SAINTS'S    FUTURE    BLESSEDNESS. 

As  to  the  blessedness  of  the  heavenly  state,  we  know  that 
it  is  inconceivable  (I.  Corinthians,  II.,  9). 

"We  know  not,  O  we  know  not 
''  What  joys  await  us  there  ; 
"  What  radiance  of  glory  ; 
"  What  bUss  beyond  compare." 

We  know,  however,  that  an  element  of  the  future  happi- 
ness of  the  saints  is  the  indefinite  enlargement  of  all  their 
faculties.  .  .  .  Another  is  their  fellowship  with  all  the  high 
intelligences  of  heaven,  and  all  the  redeemed.  Another  is 
constant  increase  in  knowledge  and  in  the  useful  exercise  of 
all  their  powers. 

HODGE    (C.) OUR    NEW    SENSES. 

We  may  have  new  senses.  .  .  .  Instead  of  the  slow  and 
wearisome  means  of  locomotion  to  which  we  are  now  con- 
fined, we  may  be  able  hereafter  to  pass  with  the  velocity  of 


HEAVEN.  355 

light,  or  of  thought  itself,  from  one  part  of  the  universe  to 
another.  Our  power  of  vision,  instead  of  being  confined  to 
the  range  of  a  few  hundred  yards,  may  exceed  that  of  the 
most  powerful  telescope. — Systematic  Theology,  III.,  pp.  783, 
860,  861. 

HODGE    (C.) THE    VAST    MAJORITY    SAVED. 

The  number  of  the  saved  far  exceeds  the  number  of  the 
lost  {Systematic  Theology,  I.,  p.  26).  The  number  of  the 
finally  lost  in  comparison  with  the  whole  number  of  ilie 
saved  will  be  very  inconsiderable.  Our  blessed  Lord,  when 
surrounded  by  the  innumerable  company  of  the  redeemed, 
will  be  hailed  as  "  Salvator  Hominum,"  the  Savior  of  Men, 
as  the  Lamb  that  bore  the  sins  of  the  world  {Ibid.,  IIL,  p. 
880).  I  am  fully  persuaded  that  the  vast  majority  of  the 
human  race  will  share  in  the  beatitudes  and  glories  of  our 
Lord's  redemption. — Words  written  just  before  his  death, 
and  quoted  by  his  son  Dr.  A.  A.  Hodge  in  "  Popular  Lectures  " 
on  page  460. 

LANGE. CENTRAL    THRONE    OF    UNIVERSE. 

The  idea  of  the  existence  of  such  a  high  and  central  throne 
in  the  universe,  such  an  illuminated  summit  in  the  creation 
of  God,  must  at  once  commend  itself  to  thoughtful  minds. 
.  .  .  There  must  be  above  all  these  fields  of  light  a  grand  and 
glorious  throne-summit  where  the  Divine  glory  is  unfolded 
in  its  highest  conception,  where  we  shall  view  the  works  of 
God's  wisdom,  etc.,  and  where  his  unseen  essence  shines 
forth  with  the  most  transparent  and  glorified  forms  and 
organizations  of  creative  power.  As  there  was  "  the  Holy 
of  Holies  "  in  the  Jewish  Temple,  so  this  is  the  Holy  of 
Holies  of  the  Divine  Presence  in  the  great  temple  of  the 
universe. 

LUTHER THE  BOYS'  HEAVEN. 

A.  D.  1530. 
To  my  little  son  Hansigen  Luther,  grace  and  i)eace  in  Christ. 
My  heart-dear  little  son, 
I  know  a  lovely  garden  full  of  joyful  children.  .  .  .  The}^ 
sing  and  jump  and  make  merry.  ...  I  asked  the  man  that 


3  5  6  FAITHS  OF  FAMO  US  MEN. 

kept  the  garden  who  the  children  were  ;  and  he  said  :  "  The 
children  are  those  who  love  to  learn,  and  to  pray,  and  to  be 
good."  Then  said  I,  "  Dear  sir,  I  have  a  little  son,  named 
Hansigen  Luther.  May  he  come  into  this  garden  .  .  .  and 
play  with  these  children  ?"  Then  said  he,  "  If  he  is  willing 
to  learn,  and  to  pray  and  to  be  good,  he  shall  come  into  this 
garden  ;  and  Lippus  and  Justus  too.  If  they  all  come,  they 
shall  have  .  .  .  lutes  and  music  of  stringed  instruments.  ..." 
I  said,  "  Ah,  dear  sir,  I  will  instantly  go  and  write  to  my 
little  son.  .  .  ."  Then  he  said,  "  So  shall  it  be.  Go  .  .  .  and 
write  to  him."  Therefore,  dear  little  son,  be  diligent  to  learn 
and  to  pray  ;  and  tell  Lippus  and  Justus  to  do  so  too,  that 
you  may  all  meet  in  that  beautiful  garden.  .  .  .  Herewith  I 
recommend  you  all  to  the  care  of  Almighty  God. — Martinus 
Luther. 

MACDONALD GOD's  HEADQUARTERS. 

What  headquarters,  what  court  of  place  or  circumstance 
should  the  Eternal,  Immortal,  Invisible,  hold  ?  And  yet  if 
from  Him  flow  time  and  space,  although  He  cannot  be  sub- 
ject to  them,  .  .  .  then  may  there  not  be  some  central  home 
of  God,  holding  relation  even  to  time  and  space  and  sense? 

macdonald's  interstellar  spaces. 

The  spaces  all  around  us,  even  those  betwixt  star  and  star, 
may  be  the  home  of  multitudes  of  the  heavenly  host,  yet 
seemingly  empty  to  all  who  have  but  our  provision  of  senses. 

macdonald's  other  senses. 

I  expect  to  find  my  new  body  provided  with  new — I  mean 
other— senses  beyond  what  I  now  possess  ;  many  more  may 
be  required  to  bring  us  into  relation  with  all  the  facts  in 
Himself  which  God  may  have  shadowed  forth  in  properties, 
as  we  say,  of  what  we  call  matter. — From  George  MacDonald, 
Selections^  by  E.  E.  Brown. 

MACDUFF ABEL  ONCE  ALONE  IN  HEAVEN. 

That  was  an  hour  of  deep  interest  when  Abel  entered 
heaven  and  stooped  solitary  before  the  throne  of  God.     He 


HEAVEN.  357 

sung  his  song  alone ;  he  was  the  sole  representative  of  the 
redeemed  church,  the  first  sheaf  in  the  future  teeming  har- 
vest of  ransomed  immortals  ! — John  R.  Macduff,  Grajjes  of 
Eshcol,  p.  235. 

MACDUFF EARTH  AS  A  FUTURE  HEAVEN. 

We  have  strong  reason  to  conjecture  that  this  planet  is  not 
to  be  annihilated,  but  only  remolded  and  reconstructed. 
Thougli  we  have  no  authority  in  affirming  a  special  locality 
for  the  future  home  of  the  glorified,  we  can  affirm  with  strong 
grounds  of  certainty  that  that  home,  be  it  where  it  may,  must 
consist  of  a  material  habitation  suited  to  material  bodies. 
The  natural  inference  is  that  their  old  abode,  purified  and 
renovated,  would  form  the  most  befitting  locality  for  their 
eternal  residence.  We  may  have  the  same  glorious  sky  for  a 
canopy,  the  same  everlasting  mountains  to  gaze  upon,  the 
same  grateful  vicissitudes  of  seasons,  the  same  winds  to 
chant — the  same  waves  to  chime  "  Glory  to  God  in  the 
highest !"  The  very  words  which  are  now  attuned  to  our 
sinful  lips  in  a  sinful  world  may  be  set  to  the  higher  music 
and  melodies  of  a  world  of  purity  and  love. — Ibid,  Ch.  XIII. 

MACDUFF  AS  TO  THE  CENTRAL  SUN. 

While  the  others  are  retreating  into  wider  and  more  eccen- 
tric orbits  from  the  great  central  Sun  of  light  and  happiness, 
the  redeemed  will  ever  be  narrowing  their  orbits,  coming 
nearer  and  nearer  to  the  great  central  throne. — Ibid.,  p.  29. 

MANGASARIAN HEAVEN    NO    SINGING-SCHOOL. 

Heaven  is  not  a  mere  singing-school,  where  nothing  else  is 
done  but  chanting  psalms  and  playing  on  harps,  whicli  will 
leave  no  time  to  renew  the  friendship  of  our  once  loved  ones. 
Heaven  is  not  an  endless  prayer-meeting,  where  no  one  is 
allowed  to  talk  to  his  neighbors,  but  where  all  commune  in 
solemn  silence.  Heaven  is  our  home,  for  the  reunion  of  sun- 
dered love  ;  for  the  full  growth  and  development  and  enlarge- 
ment of  every  faculty  of  the  mind,  every  affection  of  the 


3  5  8  FA  ITHS  OF  FAMO  US  MEN, 

heart,  and  every  aspiration  of  the  soul. — Mangasar  M.  Man- 
gasarian,  A  Voice  from  the  Orient,  p.  94. 

MARTVN  TO  MEET  BRAINERD  IN  HEAVEN. 

I  feel  my  heart  knit  to  this  dear  man,  and  really  rejoice  to 
think  of  meeting  him  in  heaven. — Henry  Martyn  on  David 
Brainerd. 

m'cleskey's  city  with   alabaster  houses. 

Heaven  is  constructed  of  some  kind  of  substance,  some 
kind  of  matter.  The  inhabitants  have  spiritual  bodies,  yet 
these  .  .  .  are  real  bodies.  Heaven  is  the  largest  and  grandest 
world  that  God  ever  built,  and  is  fixed  in  space  at  the  cen- 
ter of  the  universe,  and  around  it  all  the  suns  and  their 
systems  are  revolving.  The  city  is  of  celestial  gold,  what- 
ever that  may  be.  It  has  four  sides  and  twelve  gates. 
Each  gate  is  at  the  opening  of  a  golden  street.  These  streets 
converge  at  a  central  arena  which  encloses  the  great  white 
throne.  The  throne  is  arched  by  an  emerald  rainbow. 
From  the  throne  bursts  a  crystalline  river  which  separates 
into  twelve  streams  which  ripple  down  the  streets — a  river  to 
water  each  street.  Above  these  rivers  are  embowering  trees 
whose  branches  meet  over  the  water.  These  twelve  golden 
streets  are  lined  by  shining  alabaster  mansions  prepared  for 
us  by  our  blessed  Lord.— Rev.  F.  W.  M'Cleskey,  of  the  North 
Georgia  Methodist  Episcopal  Conference. 

M'cOSH INDIVIDUALITY     IN     HEAVEN. 

Their  (Christians' s)  individualities  shall  be  transplanted 
into  heaveii.  .  .  .  The  walls  are  garnished  with  all  manner 
of  precious  stones,  and  the  tree  of  life  bears  all  manner  of 
fruits,  so  that  the  saints  will  there  have  each  his  own  char- 
acter ;  and  the  song  will  be  a  concert  of  diverse  voices,  each 
melodious,  but  each  in  its  diversity  joining  with  the  others 
to  make  the  harmony.  Each  in  his  own  way  will  join  in 
singing  "the  song  of  Moses  and  of  the  Lamhy— Realistic 
Philosophy,  I.,  198. 


HEAVEN.  359 

MEYER TELEGRAPHING  TO  HEAVEN. 

Some  people  are  always  telegraphing  to  heaven  for  God  to 
send  a  cargo  of  blessings  to  them,  but  they  are  not  at  the 
wharf  to  unload  the  vessel  when  it  comes. — F.  B.  Meyer,  The 
Northfield  Year  Book. 

Milton's  heaven  may  be  like  earth. 

AVhat  if  earth 

Be  but  the  shadow  of  heaven,  and  things  therein 

Each  to  other  like,  more  than  below  is  thought? 

MILTON  AT    heaven's    JUBILEE. 

With  saintly  shout  and  solemn  jubilee 

All  the  bright  seraphim,  in  burning  row, 

Their  loud  uplifted  angel-trumpets  blow  ; 

Touch  their  immortal  harps  of  golden  wires. 

With  those  Just  spirits  that  wear  victorious  palms — 

Hymns  devout  and  holy  psalms 

Singing  everlastingly. 

MOORE THE    PERSIANS's    HEAVEN. 

Go  Aving  thy  flight  from  star  to  star, 
From  world  to  luminous  world  as  far 
As  the  universe  spreads  its  flaming  wall  ; 
Take  all  the  pleasures  of  all  the  spheres. 
And  multiply  each  through  endless  years. 
One  minute  of  heaven  is  worth  them  all. 

MORRIS THE    STAR-LIKE    HOST. 

]\ray  we  not  cherish  a  hope  respecting  multitudes  who  live 
and  die  outside  of  the  household  of  faith  ?  May  we  not 
believe  that  the  number  of  the  lost  will  be  insignificant  in 
comparison  with  that  star-like  host  whom  no  man  can 
number? — E.  D.  Morris,  Lane  Theological  Seminary. 

PARKER ENTERING    HEAVEN    AS    BABES. 

Methinks  that  we  shall  be,  first,  bal)es  in  lieaven,  next 
youtlis,  and  so  on,  growing  and  advancing — our  being  only  a 
becoming  more  and  more,  with  no  possibility  of  ever  reach- 
ing the  end.  The  next  life  must  be  a  continual  progress,  the 
improvement  of  the  old  powers,  the  disclosure  or  accession 


36o  FAITHS  OF  FAMOUS  MEN. 

of  new  ones.  .  .  .  Through  these  five  loopholes  the  world 
now  looks  in.  .  .  .  When  death  has  dusted  off  this  body 
from  me,  who  will  dream  for  me  the  new  powers  that  I  shall 
possess?  .  .  .  Many  that  are  last  shall  be  first.  .  .  .  They 
wlio  were  oppressed  and  trampled  on,  kept  down,  dwarfed, 
stinted  and  emaciate  in  soul,  must  have  justice  done  to  them 
there,  and  will  doubtless  stand  higher  in  heaven  than  we 
who,  having  many  talents,  used  them  poorly  or  hid  them  in 
tlie  dirt,  knowing  our  Father's  will,  yet  heeding  not.  It  was 
Jesus  that  said  that  many  shall  come  from  the  East  and  the 
West,  and  shall  sit  down  in  the  kingdom  of  God,  and  men 
calling  themselves  saints  be  thrust  out.  .  .  .  Shall  we  know 

our  friends  again  ?    For  my  own  part,  I  cannot  doubt  it 

But  the  little  girl  who  went  from  us  a  little  one  may  be  as  a 
parent  to  her  father  when  he  comes,  and  the  man  who  left 
us  may  have  far  outgrown  our  dream  of  an  angel  when  we 
meet  again.  .  .  .  Who  knows  but  that  men  born  to  heaven 
are  waiting  for  your  birth  to  come  ? — Theodore  Parker,  Views 
of  Religion. 

PATTERSON HEAVEN    TRANSFERRED    TO  EARTH. 

If  we  read  the  Bible  aright  on  this  point,  after  the  purifi- 
cation of  our  globe  by  fire,  and  after  the  judgment  day,  the 
heaven  of  Christ's  redeemed  people  will  be  transferred  to 
this  earth  in  its  renovated  and  glorified  form. — R.  INI.  Patter- 
son, Paradise,  p.  111. 

PETERS ALL  BUT  A  FRACTION  SAVED. 

God's  Word  so  dwindles  the  proportion  of  the  ultimate 
lost  to  a  mere  fractional  part,  and  so  immeasurably  exalts 
tlie  number  of  the  saved,  instead  of  bestowing  salvation 
upon  a  fragment  of  the  race,  that  the  contrast  between  the 
work  of  Satan  and  iho  triumph  of  God  is  thereby  inconceiv- 
aljly  heightened. — G.  N.  H.  Peters,  77^6  Theocratic  Kingdom, 
II.,  537. 

PINDAR'S    HYPERBOREAN    FIELD. 

Neither  by  taking  ship, 
Neither  by  any  travel  on  foot, 


I 


HEAVEN.  361 

To  the  Hyperborean  Field 

Shalt  thou  find  the  wondrous  way. 

PIN  dak's  heaven  out  west. 

The  islands  of  the  blest,  they  say, 

The  islands  of  the  blest 
Are  peaceful  and  happy  niglit  and  day 

Far  away  in  the  glorious  West. 
They  need  not  the  moon  in  that  land  of  delight, 

Tliey  need  not  the  pale,  pale  star, 
For  the  sun  is  bright  by  day  and  night 

Where  the  souls  of  the  blessed  ai-e. 
They  till  not  the  ground,  they  plow  not  the  wave. 

They  labor  not — never  !  oh,  never  ! 
I*^ot  a  tear  do  they  shed,  not  a  sigh  do  they  heave, 

They  are  happy  forever  and  ever. 

Plato's  pure  abode  above. 

Those  who  have  lived  a  holy  life,  when  they  are  freed 
from  this  earth,  and  set  at  large,  as  it  were,  from  a  prison,  will 
arrive  at  a  pure  abode  above,  and  live  without  bodies  through 
all  future  time.  They  will  arrive  at  habitations  more  beauti- 
ful than  it  is  easy  to  describe. 

ROBERTSON EARTH    AS    THE    SAINTS's    REST. 

If  it  be  no  dream  which  holy  men  have  entertained,  that 
on  this  regenerated  earth  the  risen  spirits  shall  live  again  in 
glorified  bodies,  then  it  were  a  thing  of  sublime  anticipation 
to  know  that  every  spot  hallowed  by  the  recollection  of  a 
deed  done  for  Christ  contains  a  recollection  which  Avould  be 
a  friend.  Just  as  the  patriarchs  erected  an  altar  when  they 
felt  God  to  be  so  near,  till  Palestine  became  dotted  with  these 
memorials;  so  would  earth  be  marked,  by  a  good  man's  life, 
with  those  holiest  of  friends,  the  remembrancers  of  ten  thou- 
sand little  nameless  acts  of  piety  and  love. — F.  ^^^  Rol)ertson, 
Sermons,  p.  793. 

RUSSELL AFTER     Tni':    SVMP.OIJCAL     FIRI'.. 

Throughout  Scripture,  when  used  symbolically,  ''eartlT' 
represents  society  (etc.).  .  .  .  The  present  '*  earth,"  v.r.,  liunian 


362  FAITHS  OF  FAMOUS  MEN. 

society  as  now  organized  under  Satan's  control,  must  melt 
and  be  dissolved.  It  will  be  succeeded  by  "  a  new  earth," 
i.e.,  society  reorganized  in  harmony  with  earth's  new  Prince 
— Christ.  The  earth — social  organization,  and  the  works 
that  are  therein  :  pride,  rank,  aristocracy,  royalty — shall  be 
burned  up.  Nevertheless  we  look  for  a  new  earth — earthly 
society  organized  on  a  basis  of  love  (etc.).  .  .  .  Thus  the 
social  earth  will  melt.  Then  will  come  a  new  order  of  things. 
.  .  .  This  earth  (earth  in  the  ordinary  sense)  is  the  basis  of 
all  these  "  worlds  "  and  dispensations  ;  and  though  ages  pass 
and  dispensations  change,  still  "  the  earth  abideth  forever." 
— C.  T.  Russell,  Millennial  Dawn,  Vol.  I. 

SAVAGE   VERSUS    A     MATERIALISTIC    FUTURE. 

One  of  the  .  .  .  accusations  of  the  Church  against  Science 
is  that  it  is  materialistic.  .  .  .  (But)  the  whole  Church  con- 
ception concerning  a  future  life  ...  is  the  purest  material- 
ism. It  is  represented  that  the  material  body  is  to  rise  again, 
and  inhabit  a  material  heaven. — Minot  J.  Savage,  Religion  in 
the  Light  of  the  Darwinian  Doctrine. 

schoeberlein's  transfigured  world. 

The  Holy  Ghost  will  bring  forth  out  of  the  .  .  .  perishing 
world  .  .  .  the  same  world  in  a  transfigured  form.  .  .  .  There 
will  be  nothing  desert  or  waste.  .  .  .  Vegetation  will  exist 
in  ideal  beauty.  Greed  and  hostility  will  find  no  j^lace.  .  .  . 
All  primitive  forms  of  existence  will  re-appear  in  ideal  per- 
fection. .  .  .  The  paradise  that  existed  before  will  be  restored 
after  redemption.  The  highest  perfection  of  the  future  calls 
for  the  corporeity  of  the  soul.  .  .  .  Man  will  enjoy  nature 
through  all  his  senses.  .  .  .  There  will  be  no  alternation  of 
work  and  rest,  of  vigor  and  weariness  ;  but  we  shall  subsist 
in  ever-full  vigor  and  enthusiasm. 

schoeberlein's  artistic  future. 

Pure  beauty  will  reign ;  for  the  essence  of  beauty  consists 
in  this — that  the  life  of  the  soul  beams  forth  from  the  body 
(etc.).  .  .  .  On  the  yon-side,  each  human  being  will  be  a 


HEAVEN.  363 

living  art-work,  and  the  life  of  communion  among  the  saints 
will  be  an  eternal  evolution  of  holy  art-life.  .  .  .  Wherever 
the  soul  may  will  to  be,  there  it  will  be  able  to  be.  The  body 
will  be  the  perfect  servant  of  the  soul ;  hence  it  will  be  capable 
of  instantly  following  and  keeping  pace  with  all  the  outgoings 
of  imagination  and  thought. 

SEISS EARTH     MAN's     LASTING     HOME. 

My  faith  is  that  these  very  hills  and  valleys  shall  yet  be 
made  glad  Avith  the  songs  of  a  finished  redemption,  and  this 
earth  yet  become  the  bright,  blessed  and  everlasting  home- 
stead of  men  made  glorious  and  immortal  in  body  and  soul. 
...  It  is  only  certain  nations  who  are  to  be  destroyed ;  the 
earth  is  not  to  be  depopulated  ;  t|ie  final  conflagration  will 
produce  less  change  than  the  deluge  did  ;  .  .  .  the  earth  shall 
not  pass  away;  .  .  .  the  dissolving  fires  of  which  Peter  speaks 
are  for  the  destruction  of  ungodly  men  ;  not  for  the  utter 
depopulation  and  destruction  of  the  world.  .  .  .  Men  and 
nations  will  survive  them  and  still  continue  to  live  in  the 
flesh.— r/ie  Last  Times,  pp.  72-75,  271. 

TALMAGE    TO     REVISIT    THE    EARTH. 

Now  I  bargain  with  you  that  we  will  come  back  some  day 
from  our  superstellar  abode,  and  see  how  the  world  looks 
when  it  shall  be  fully  emparadised — its  last  tear  wept,  its  last 
shackle  broken,  its  last  desert  gardenized,  its  last  giant  of 
iniquity  decapitated.  And  when  we  land,  may  it  be  .  .  . 
near  this  spot  of  earth  where  we  have  toiled  and  struggled 
for  the  kingdom  of  God,  and  may  it  be  about  this  hour  in 
the  high  noon  of  some  glorious  Sabbath,  looking  into  the 
upturned  faces  of  some  great  audience  radiant  with  holiness 
and  triumph. 

TALMAGE LEVEE    IN     PARLOR     OV    UNIVERSE. 

We  cannot  always  be  tuning  our  vioHns  for  the  celestial 
orchestra.  We  must  get  our  wings  out.  We  cannot  afford 
always  to  stand  out  in  the  vestibule  of  the  liouse  of  many 
mansions  while  the  windows  are  illuminated  witli  the  levee 


364  FAITHS  OF  FAMOUS  MEN. 

angelic,  and  we  can  hear  the  laughter  of  those  forever  free, 
and  the  ground  quakes  with  the  bounding  feet  of  those  who 
have  entered  upon  eternal  play.  ...  I  wisli  that  I  could 
bring  heaven  from  the  list  of  intangibles  and  make  it  seem 
to  you  as  it  really  is — the  great  fact  of  all  history,  the  depot 
of  all  ages,  the  parlor  of  God's  universe. 

TALMAGE OUR    NEW    PHYSICAL    MACHINERY. 

Death  makes  room  for  improved  physical  machinery. 
These  eyes  that  can  see  half  a  mile  will  be  removed  for  those 
that  can  see  from  world  to  world.  These  ears  that  can  hear 
a  sound  a  few  feet  off  will  be  removed  for  ears  that  can  hear 
from  zone  to  zone.  These  feet  will  be  removed  for  powers  of 
locomotion  swifter  than  the  reindeer's  hoof  or  eagle's  wing  or 
lightning's  flash. 

TALMAGE ONE    THOUSAND    SENSES     BY  AND    BY. 

We  now  have  only  five  senses.  .  .  .  Why  not  one  thou- 
sand ?  We  can  and  will  have  them ;  but  not  until  this 
present  physical  machinery  is  put  out  of  the  way.  .  .  .  God 
did  not  half  try  when  he  contrived  your  bodily  mechanism. 
God  can  and  will  get  us  a  better  physical  equipment.  .  .  . 
Will  it  not  be  easier  for  God  to  make  the  resurrection  body 
out  of  the  silent  dust  of  the  crumbled  body  than  it  was  to 
make  your  body  over  six  or  eight  times  ? 

TALMAGE NO     MATHEMATICS    THERE. 

Dr.  Dick  in  a  very  learned  work  says  that  among  other 
things  in  heaven,  he  thinks  that  they  will  give  a  great  deal 
of  time  to  the  study  of  arithmetic  and  higher  mathematics. 
I  do  not  believe  it.  It  would  upset  my  idea  of  heaven  if  I 
thought  so.  I  never  liked  mathematics.  I  would  rather  take 
the  representation  of  my  text  which  describes  the  occupation 
of  heaven  as  being  joyful  psalmody. — Sermon  on  I.  Samuel, 
XV.,  32;  Revelation,  VII.,  9,  10. 

TOWNSEND's     fount    of    PERPETUAL     YOUTH. 

Must  we  not  conclude  that  the  resurrection  body  will  be 
of  such  a  character  that  a  volition  perhaps  will  be  able  to 


HEAVEN.  365 

send  it  to  the  stars  as  it  now  sends  thither  our  thoughts  ;  that 
the  dew  of  perpetual  youth,  the  vigor  of  eternal  manhood,  the 
glow  of  perfect  health,  is  ever  to  rest  upon  that  new  body,  to 
increase  its  strength,  to  enhance  its  beauty  and  to  enable  it 
to  defy  death  ?  Is  not  the  diseased  blood  whicli  now  courses 
languidly  through  our  veins  to  give  place  to  that  whicli  will 
paint  an  eternal  rose  upon  the  cheek,  and  impart  to  the 
faded  eye  the  splendors  of  another  world  ?  .  .  .  The  bodies 
of  all  the  redeemed,  old  and  young,  perfect  or  deformed  in 
this  world,  will  in  the  future  life  be  completed.  The  dwarf 
and  infant  will  grow  to  manhood.  The  deranged  mind  will 
be  clothed,  as  in  earlier  days,  with  love  and  innocence.  Com- 
pletion and  perfection  will  be  the  law. — Credo,  pp.  301,  302, 
323. 

WARREX    (l.     P.)    KNOWS    NO    WORLD's    END. 

Taking  the  Greek  word  used  by  the  sacred  writers  when 
they  speak  of  the  earth  either  as  a  planet  or  as  the  abode  of 
man — cosmos — we  find  no  "end"  asserted  of  it.  .  .  .  Peter 
could  not  have  been  taken  by  a  Jew  of  that  day  as  teaching 
the  end  of  the  material  world.  ...  I  do  not  find  the  doctrine 
in  the  Scriptures.  .  .  .  Why  should  that  which  so  fills  the 
universe  and  its  Creator  with  joy  ever  be  brought  to  an  end? 
God's  works  are  progressive,  and  there  is  no  reason  to  sup- 
pose that  the  processes  by  which  the  earth  was  brought  from 
primeval  chaos  to  be  a  mundus — a  world  of  order  and  beaut}^ 
for  the  abode  of  man — are  to  be  repeated  in  this  later  stage  of 
its  existence.  .  .  .  The  earth,  this  home  of  man,  the  theater 
of  redemption  and  salvation  "  abideth  forever." — Israel  P. 
Warren,  The  Parousia  of  Christ,  pp.  245-260. 

WARREN     (w.     F.)    FINDS    A     POLAR     I'AKAniSE. 

Whoever  seeks  as  a  prol)al)le  location  for  Paradise  tlic 
hcavenlicst  spot  on  earth  witli  rosjM'ct  to  liglit  and  darkness 
and  celestial  scenery,  must  seek  it  at  tlu^  Arctic  Pole.  Here 
is  the  true  City  of  the  Sun,  tlie  one  spot  on  earth  respecting 
which  it  would  seem  as  if  the  Creator  liad  said,  "  There  shall 
be  no  night  there." — Paradise  Found,  etc. 


366  FAITHS  OF  FAMOUS  MEN, 

WATSON    ("IAN    MACLAREN  ") EVERLASTING    TENTS. 

When  he  (Jesus)  referred  to  the  many  mansions,  he  may 
have  been  intending  stations — stages  in  that  ascent  of  hfe 
that  shall  extend  through  the  ages  of  ages.  In  the  parable 
of  the  unjust  steward,  Jesus  uses  this  expression  in  speaking 
of  the  future :  "  everlasting  tents."  It  combines  the  ideas 
of  rest  and  advance — a  life  of  achievement  where  the  tent  is 
being  forever  pitched,  a  life  of  possibilities  where  it  is  being 
forever  lifted.— T//c  Mind  of  the  Master,  p.  311  ff. 

WATTS SERMONS    AND     LECTURES  IN    HEAVEN. 

Perhaps  you  will  suppose  that  there  is  no  such  service  as 
hearing  sermons,  that  there  is  no  attendance  upon  the  Word 
of  God  there.  But  are  we  sure  that  there  are  no  such  enter- 
tainments ?  Are  there  no  lectures  of  divine  wisdom  and  grace 
given  to  the  younger  spirits  there  by  the  spirits  of  a  more 
exalted  station? — Quoted  in  Stebbins's  Our  Departed  Friends. 

WEBSTER ENTERING    HEAVEN    ON    OUR     KNEES. 

Heaven's  gates  are  not  so  highly  arched  as  (those  of) 
Ijrinces's  j^alaces ;  those  that  enter  there  must  go  on  their 
knees. 


INDEX. 


Abbott,  Lvman, 

Old  Detlnition  in  New  Dress,  1 

Theology  of  an  Evolutionist,  40 

The  Evfs  Opened.  ItX) 

The  Book  Opened,  100 

At  the  World's  Congress,  170 

Christ's  Relation  to  Evolution,  170 

The  Passing  of  Animalism,  260 

Facing  Futureward,  260 

No  Prison-House  Wanted,  301 

Adams,  John, 

The  World's  Best  Book,  100 

Adams,  John  Quincy, 

To  Men  of  the  World,  101 

Adams,  Myron, 

The  Genesis  of  Darwinism,  40 

Addison,  Joseph, 

The  Bible's  Anthems,  101 
Dreaming  of  Futurity,  238 
Singing  of  Security,  238 

Agassiz, 

versus  Materialism,  40 
Chasing  a  Phantom,  41 
Immortality  of  Animals,  238 
A  Geologist's  Heaven,  343 

Agnew,  D.  Hayes, 

Imitation  of  the  Master,  171 

ALDEX, 

Earth's  New  Pentecost,  260 
Alexander,  Archibald, 

Education  in  Heaven,  343 
Alexander  I.,  Tsar, 

Devouring  the  Bible,  101 
Alexander  the  Great, 

Theism  in  a  Nut-shell,  1 

ALGER, 

Some  Noted  Believers,  238 
Baumgarten's  Limbo,  301 
Heaven  Not  Yet  Located,  343 

Ambrose, 

Defining  the  Psalter,  101 

ANDERSEN,  Hans  C, 
Hunting  for  Eden,  41 

Angell, 

Colleges  not  Christlcss,  171 

ANONYMOUS, 

An  Anthropoid  Ancestry,  42 
The  Passing  of  the  Mud  Fad,  42 
Learning  Nature's  Lesson,  315 

Aqvin.\s, 

Raising  the  Same  Particles,  315 

Argyle, 

The  Hypothesis's  Prooflessness,  42 
A  Force  Behind  Forces,  42 

ARNOLD,  Edwin, 

The  Light  of  the  World,  171 
Death  IS  but  a  Birth,  ZVJ 
New  Body  Ethereal  but  Real,  315 
Possibilities  of  the  Beyond,  344 

ARNOLD,  Matthew, 

Ending  where  he  Be^an,  1 
Famishing  for  the  Bible,  101 


Commending  the  Bible  to  Charles 

Reade,  101 
Making  for  Righteousness,  172 
Mounting  to  Eternal  Life,  2:39 
Clear  Track  for  New  Age,  261 

Athenagoras. 

Preserving  Human  Flesh,  315 

Augustine, 

Extensive  Search  for  God ,  1 
Book  for  Sage  and  Suckling,  102 
Contrasting  Christ  with  Others,  172 
Our  Hidden  Receptacles,  302 
Infants  Rising  as  Adults,  316 
Flesh  Inheriting  Heaven,  345 


Bacon, 

Shallowness  of  Atheism,  2 
Chain  of  Second  Causes,  43 
A  Public  Benefactor,  102 
Barnes,  Albert, 

A  Very  Peculiar  Book,  102 
Staying  Qualities  of  Bible,  102 
The  Foremost  Book,  103 
Strauss' s  Leben  Jesu,  172 
An  Immortal  Hummingbird,  239 
Millennium  of  360.000  Years,  261 
Future  as  if  It  \vere  Thus,  261 
Earth  a  Possible  Heaven,  345 
Baxter, 

Getting  Among  the  Critics,  103 
Everlasting  Conversation,  34d 
Beattie, 

The  Bible  a  Friend  and  a  toe,  103 
Beecher,  Henry  Ward, 

Opposing  the  Fool's  Creed,  2 
Evolution  not  Revolution,  43 
Eulogy  of  Spencer,  43 
Modern  John  Baptists,  43 
Christian  Evolutionists,  44 
The  Living  Book,  103 
The  Life-giving  Book,  104 
A  Christological  View,  172 
Grain  that  Grows  Everywhere.  240 
Not  Crutching  up  this  World,  261 
Trend  of  the  Universe,  262 
God's  Dav  on  the  Way,  262 
Hearing  the  Hallelujah,  263 
Evolving  a  Hidden  Man,  316 
No  Saint's  Rest  Wanted,  346 
Behrends, 

Believing  in  the  Bible,  104 
Bellamy,  ^  ^^„ 

Busily  Looking  Forward,  263 
Bellows, 
1  How  the  Bible  Got  Here,  105 

[    Bengel,  .     . 

I  Writing  One's  Own  Prescription,  105 

1   Beth  UN  K, 

As  to  Being  an  Infidel,  44 
Beza, 

The  Bible  as  an  Anvil,  10.j 


(367) 


368 


INDEX. 


BiCKERSTETH, 

CJod  Molding  Adam's  Body,  44 
Tlic  Taming  of  the  Biute,"26:} 
Babes  are  Babes  Always,  o4G 
BiKcn. 

(iod  is  a  Good  Speller,  105 
Intermediate  State  Mystery,  W2 

BiSMAKCK, 

Loyal  to  King  of  Kings,  2 
(iod's  Will  in  the  Gospels,  105 

Blackstone, 

Correct  Ideas  about  God,  3 

BOARDMAN,  George  Dana, 
Making  Mother  Eve,  44 
Hypothesists's  Shibboleth,  45 
The  Archetypal  Man,  173 
The  Divine  Shadow,  173 
The  Souls  of  Brutes,  240 
Waxing  of  Christianity,  264 
New  Pneumatic  Body,  316 
A  Material  Heaven,  346 

Bolingbroke, 

Free-thinking  Theistically,  3 
What  Gospel  Teaching  Is,  105 
Christ's  Christianity,  174 
A  Belief's  Beginninglessness,  241 

BONAR, 

The  Bible's  Last  Battle,  105 

The  Gray-haired  Earth,  264 
Booth,  "General," 

Signs  of  the  Times,  264 
Booth,  Maude  Ballington, 

Some  Inspired  Poetry,  106 
Boston, 

Finding  Food  for  Fire,  317 
Bradlaugh, 

Unwilling  to  be  a  Fool,  3 
Briggs, 

The  Book  of  the  Ages,  106 

World  Transformed  by  Testament, 
106 

Opposed  to  Premillenarians,  265 

Progressive  Sanctification,  302 
Brooks,  Phillips, 

Roofing  a  Sun-Dial,  4 

Christ  and  Socrates  Contrasted,  174 

Serial  Sculpture  Work,  241 

Development  of  Devilment,  265 

God's  Hand  Seen  in  History,  265 

Conversion  of  the  World,  266 

Hailing  Easter  Dawn,  317 
Brown, 

The  Miserable  View,  266 
Brown.  Francis, 

Assyriology  and  Old  Testament,  106 
Brown,  John,  D.D., 

State  of  Penal  Evil,  303 
Bkown,  John,  of  Haddington, 

Relating  an  Experience,  107 
Browning, 

Gems  Concerning  Deity,  4 

The  Mystical  Christ,  174 

Coming  Out  Somewhere,  241 
Browning,  Mrs., 

The  Child's  Own  God,  4 

An  Atheist  in  Mourning,  4 

Those  Clay  Eaters,  45 

The  God-Babe's  Lullaby,  175 

Great  Pan  is  Dead,  175 

A  Coming  Brotherhood,  267 

The  Renewed  World, 207 
Bruce,  A.  B., 

Pantheism  Defined  Thus,  5 


Old  Testament  Prophets,  267 
Being  One's  Own  Prophet,  267 

Bruce, 

On  Fly-leaf  of  Bible,  107 

Bruno, 

Immanence  Defined  Thus,  5 

Bryant, 

Address  to  a  Water  Fowl,  5 
Science  and  Keligion,  45 
Hymn  to  Imnioitality,  241 
Finding  Ghosls's  Iluiints,  303 
Wide  Awake  Cemeteries,  317 

BULWER, 

A  Beautiful  By  and  By,  242 
A  Nomadic  Heaven,  346 

Bunsen, 

Valuation  of  the  Book,  107 

Burke, 

As  a  Bible  Reader,  107 

Burns, 

Our  Imperishability,  242 

Burr,  E.  F., 

Devout  Astronomers,  5 
A  Thorough-going  Foe,  46 
The  Book  of  Yesterday,  107 
The  Book  of  To-day,  108 
The  Book  of  To-morrow,  108 
Raising  Humanity's  Dust,  317 
Peopling  Earth  with  Saints,  347 
Throne  m  Central  Sun,  347 

Bush, 

Exegesis  of  Genesis  II.,  vii.,  46 
Millennium  Past  Already,  268 

Bushnell, 

The  Historic  Christ,  175 
Christ's  Pretensions,  175 
Unchristianized  Christendom,  269 
Christianized  Christendom,  269 

Butler  (Bishop), 

Darwinism  before  Darwin,  46 
New  Truths  in  Old  Book,  108 
The  Supernatural  Christ,  176 

Butler  (General), 

A  Gubernatorial  Bible,  108 
Christ  in  the  Bible,  109 

Byron, 

Believer's  Advantage,  109 
The  Spirit-World,  242 


Caine,  Hall, 

No  Book  Like  Bible,  109 

John  Storm's  Prayer,  269 
Cairo, 

The  Ideal  Christ,  176 
Calvin, 

Station  Beyond  Darts,  803 

The  Delayed  Crown,  304 
Campbell,  Archibald, 

Refreshed  in  Abraham's  Bosom,  304 
Campbell,  S.  M., 

Saints's  Precious  Dust,  318 
Carlyle, 

Picture  of  (iod's  Cathedral,  6 

God  in  the  Bu.siness  World,  6 

Definition  of  Prayer,  6 

Secret  of  Universe,  7 

Opinion  of  the  Darwins,  46 

Darwin's  Clam-Shell,  47 

Darwin's  Monkey  Englishmen,  47 

A  Purblind  Generation,  47 

The  New  Gospel  of  Dirt,  47 


ISDEX. 


369 


The  Cottager's  Bible,  109 
Book  Found  by  Lutber,  109 
The  Book  of  Job,  110 
The  Psalms  of  David,  110 
The  Mahometan  "  Bible,"  110 
Our  Highest  Orpheus,  176 
Our  Divine5;t  Svmbol,  176 
The  Highest  Voice,  177 
Most  Important  Event.  177 
The  Greatest  of  Heroes,  177 
Backsliding  to  Beelzebub,  270 
Verse  on  Meeting  Again,  348 

Carus, 

The  Superpersonality  Idea,  7 
vs.  Spencer's  Arrogance,  48 
Religion  of  the  Future,  270 

Cass, 

Bible  Should  be  Studied,  111 

Cato, 

To  Plato  (as  per  Addison),  243 

Cecil, 

Detecting  God's  Penmanship,  111 
Enjoying  God's  Garden,  112 

Chalmers, 

Pity  for  the  Atheist,  7 
Antiquity  of  Our  Earth,  48 

Chambers,  Arthur, 

The  Midway  Existence,  304 

Channing, 

Bible's  Divine  Origin,  112 
Veneration  for  Christ,  177 
The  Mission  of  Christ,  178 

Chapman,  J.  A.  M., 

Material  Spiritual  Body,  318 

Chap.man,  J.  Wilbur, 

God's  Wide-Open  Door,  8 

Cheever, 

The  Bible  as  a  Helm,  112 

Child,  Lydia  Maria, 

Three  Primeval  Ideas,  8 
God's  Own  Residence,  8 
Defining  Pantheism  Thus,  9 
Eclectic  Church  of  Future,  271 

Christlieb, 

No  Godless  Nation  Found,  9 
Gospel  of  the  Flesh,  48 
A  Beetle  Illustration,  318 

Chrysostom, 

Old  House  is  Retrimmed,  319 

Hope  Despite  Free-Thought,  243 

Cicero, 

Consent  of  All  Nations,  9 
Seeing  God  Among  Savages,  9 
Glad  to  Hug  a  Delusion,  243 
This  Earth  as  an  Inn,  244 

Clark,  D.  W., 

Three  "  Materialists  "  Found,  49 
A  Grand  Central  Heaven,  348 
Is  Always  Davtime  There,  348 

Clark,  Walter  H., 

Where  Arc  the  Apostles?  304 

Clarke,  .James  Freeman, 
A  Poor  Slave's  Prayer,  9 
The  Universal  Book,  112 
Image  of  the  Invisible,  178 
An  Instinctive  Belief,  244 
Union  of  Christendom,  271 
God  is  in  no  Hurrj-,  271 
Illustrating  with  a  Seed,  319 
So-called  Anastasis,  :VJ0 
Others's  Idea  of  Heaven,  349 
Own  Idea  of  Heaven,  319 


Claudius, 

Listening  to  John's  Angel,  112 
As  to  Christ's  Love,  etc.,  178 

Clement, 

Spread  of  Christianity,  179 

Cleveland,  Grover, 

Finding  Unerring  Guide,  113     ^      / 
Favoring  Disarmament,  272  / 

Cleveland,  Mi.-«s,  .  .    / 

Some  Mad  Astronomers,  10  '^ 

Anent  Wordsworth's  Ode,  244 

Clifford, 

Adam  100,000,000  Years  Back,  49 
Cautioning  the  Teachers.  49 
Discovering  the  Best  Thing.  179 

Cogswell, 

Certain  Reasons  fur  Rising,  320 

Coleridge, 

Discovering  a  Blind  Owl,  10 
We  are  not  Beasts,  49 
Bible  Finding  Coleridge,  113 
Seeing  a  Sight  in  Window,  113 

Colfelt,  Laurence  F., 

Science  and  Theology,  50 
The  Bible's  New  Beauty,  113 
Christ  and  the  Colleges,  179 
Tendency  of  the  Century,  272 

Colly ER. 

Not  Stoning  the  Blind,  10 

CoNFUciu.';, 

His  Followers  Worship  God,  10 

Conway,  Moncure  D., 

The  Workingman's  Book,  114 

CONWELL,  Russell  H., 

Would  Heavenize  London,  349 

Cook,  Joseph, 

Investigating  Spencer's  Status.  50 
Scoring  Huxley  and  Tyndall,  51 
A  Good  Word  for  Darwin,  51 
The  Sixty-Six  Pamphlets,  114 
Strange  Volume  of  Antiquity,  114 
Book  for  a  Dying  Pillow,  114 
Bible  and  French  Revolution,  115 
A  Mustard-Seed  Philosopher,  115 
Speaking  of  Scientific  Errors,  115 
Cnrist  is  above  Nature,  179 
Carlyle,  Emerson  and  Goethe,  244 
Quoting  Modern  Prophets,  273 
England's  Four  Heavenly   Places, 

805 
England's  Idea  of  a  Vestibule,  305 
On  Jerome's  "  Gnashing  of  Teeth," 

320 
New  Body  inside  of  Old,  320 
That  Ethereal  Enswathement,  321 
A  Planet  of  Saved  Spirits,  349 
Great  Majority  are  Saved,  350 

Countess  Blank ^ 

The  Opening  of  her  Tomb,  321 

COWPKK, 

Seeing  God's  Wheeling  Throne,  11 
The  Prodigal  Son,  etc..  116 

Craik,  Dinah  M.  Mulock, 
The  Sleep  of  the  Soul,  :i05 

Craven, 

Hades    Formerlv    Compartmcntcd. 
306 

Crosby,  Howard. 

One  Conception  of  Deitv,  11 
Bible  lUiilt  Scientific  Schools,  1 16 
Early  Christians  and  Advent,  273 

Gumming. 

New  Earth  with  Old  Insects,  273 


24 


370 


INDEX. 


Curtis, 

Mankind  and  God  with  Him,  11 
Lonelint'ss  in  tiio  rnivorse.  11 
Picturing  Modern  Natnralist.  51 
Evolution  witiiout  Continuity,  51 
I'roofs  not  Promises  Wanted, '52 
Accounting-  for  Darwin's  Grub,  52 
Criticizing  Spencer's  Doctrine,  52 
Seeking  a  Personal  God  in  it.  53 
Seeking  Personal  Immortality  in  it, 
53 

CUYLER, 

Glad  and  Sad  as  to  Drummond.  53 
Knownothingism's    Donothingism, 

54 
A  Little  Biography  of  Christ,  180 
Cyrus, 

Dying  He  Believes  in  Next  Life,  245 


D 


Dana,  Charles  A., 

Advice  to  Journalists,  116 

Dana,  James  D., 

Last  Word  on  Transmutation,  54 
Agreeing  with  Gladstone,  54 
Genesis  and  Geology  Agree,  117 

Darwin, 

Professing  Darwinism,  54 
Anticipating  Criticism,  55 
Making  Candid  Confession,  55 
God  and  Immortality,  56 
Laudation  of  Mission  Work,  56 
Donation  to  Mission  Work,  56 

Daubigne, 

The  Foes  of  the  Bible,  117 

David, 

His  Alleged  151st  Psalm,  117 

Davy,  Humphry, 

Our  Own  Wee  Knowledge,  245 
Caterpillar  is  "  Kesurrected,"  322 

Dawson, 

Telling  What  Nobody  Knows,  57 

D  E  E  AI S 

The  Creator  Clad  in  Flesh,  180 

Dekkkr, 

The  First  True  Gentleman,  180 

Depew, 

The  Wide-Open  Bible,  117 

Derzhavin, 

Extract  from  Russian  Ode,  11 

Dewette, 

The  God-Manhood  of  Jesus,  180 
This  Made  Neander  Weep,  322 

Dick, 

Finding  a  Universal  Creed,  12 
Throne  in  Center  of  Universe,  350 
Central  Office  of  the  System,  350 
Headquarters  of  the  Powers,  351 

Dickens, 

A  Bit  of  Christmas  Imagery,  181 
Trusting  to  Mercy  through  Christ,181 
Hearing  Rustle  of  Wings,  245 

DiDEUOT, 

Urging  Extension  of  Godhead,  12 
Hearing  God  Speak  Hebrew,  12 
Proper  Book  for  a  Child,  118 
Unrivaled  Story  of  Jesus,  181 

DiMON, 

A  Self-Developing  Machine,  57 
D'Israeli, 

Loth  air  Saved  from  Atheism,  12 


The  True  Prince  of  Israel.  182 
The  All-Conquering  Christ,  182 

rODDHIDGE. 

Owning  a  Star- Paved  Abode,  351 

Donnelly, 

Earth's  Lost  "  Umbilicus,"  57 

Doi;nek. 

The  Pledge  of  Immortality,  245 
Paradise  is  not  Hades,  306 
Perfection  at  Resurrection,  306 

Drummond, 

Finding  the  Soul's  Feelers,  12 
An  Ascent  from  the  Mineral,  57 
Anthropogenetic  Apologetics,  57 
A  Farther  Ascent  of  Man,  273 

Dryden, 

Verse  on  Scriptural  Style,  118 
Christ's  Kingdom  not  Earthly,  182 
Dawn  of  Permanent  Peace,  274 

DwiGHT,  Timothy, 

Making  a  Brief  Definition,  118 
Mutual  Recognition  Yonder,  351 


E 

Edison, 

Engineer  of  the  Universe,  13 
Some  Scientific  Frauds,  58 

Edward  VI., 

Receiving  all  the  Swords,  118 

Edwards,  Jonathan, 

Perceiving  Christ  in  Nature,  182 

"  Eliot,  George," 

As  to  Kempis's  "  Imitation,"  182 
The  Choir  Invisible,  245 

Eliot,  John, 

First  American  Bible,  118 

Elizabeth  (Queen), 

Receiving  Coronation  Bible,  118 

Emerson, 

God's  Perpetual  Panorama,  13 
Poetic  Side  of  Evolution,  58 
Worms  Mounting  Manward,  59 
Books  Born  to  Last,  118 
Bards  of  the  Holy  Ghost,  119 
The  Influence  of  Jesus,  183 
High  Noon  of  Full  Faith,  246 
Our  World  Gets  New  Face,  274 

Ephrae:m,  the  Syrian, 

The  Holy  Ghost's  Nurslings,  306 

Epiphanius, 

Exact  Description  of  Christ,  183 

Evans, 

The  Crow-bars  of  the  Critics,  119 

Everett,  Edward, 

Bible  in  the  United  States,  119 

Ewald, 

The  World's  Best  Wisdom,  119 


3 


Faber  (a  priest). 

Good  Word  for  Protestant  Bible,  120 
Fairbairn, 

The  Wonder  of  the  World,  184 
Faraday, 

Our  Complete  Guide  Book,  120 
Farragut, 

Writes  to  Son  About  God,  13 
Farrar, 

Former  Bete  Noire  Embraced,  59 

Attending  Darwin's  Funeral,  60 

Elucidation  of  Genesis  I.,  60 


INDEX. 


371 


Those  Two  Testaments,  120 
The  Bil)le  and  skc^jtics.  121 
Two  Hihlc-.Ma.U'  Nations,  121 
The  Woiid-Muviiiir  Book,  121 
Archdeacons  Lite  of  Christ,  184 
Aeceptins  Christ's  Miracles,  184 
A  Self-Developing  Heaven,  351 

FiCHTE(the  elder), 

Testifying  for  Jesus,  18-') 

Not  at  all  Contented  Here,  247 

FiCHTK  (the  younger), 

Germany  in  a  Bad  Way,  60 

Field,  Eugene, 

Bible  Drummed  into  Him,  122 

Field,  Henry  M., 

The  Evefywhereness  of  God,  13 
.Speaking"of  ficce  Homo,  185 
Writing  from  Ober-Ammergau,  185 
The  Good  Time  Coming,  274 

Fisher,  George  P., 

The  Outcry  against  Darwin,  60 
Evolution  after  Involution,  61 
Bible  in  the  Mosaic  Age,  122 
Bible  in  the  Apostolic  Age,  122 
Bible  in  the  Reformation  Age,  122 

.,     Christ  not  at  all  a  Fancy,  186 
'^,     The  History  of  Purgatory,  307 

FiSKE,  John, 

Finding  Infinity  in  Finity,  14 
Portrait  of  the  Greek  God,  14 
Darwin  Compared  with  Newton,  61 
Finding  an  Impregnable  Position, 

61 
An  Able  Expounder  of  Spencer,  62 
Spencer  Compared  with  Newton,  62 
Spencerian  Creed  :  1st  Article,  63 
Spencer's  Deity  is  Job's,  63 
Spencer's  Deity  is  Carlyle's,  63 
Spencerian  Creed  :  2d  Article,  64 
Universal  Peace  Considered,  274 

Flavel, 

Three  Bible  Teachings  Noted,  123 
One  Inexhaustible  Study,  186 

Foss,  Cyrus  D., 

The'  Agnostics's  Unknowable,  14 
The  Completed  New  Testament,  123 
Very  Man  and  Very  God,  186 
.'       A  Corinthian  Heresy  Recalled,  322 
\  Franklin, 

Faith  as  to  Fundamentals,  15 
Commending  Bible  to  Boy,  123 
Expressing  an  Opinion  of  Jesus,  187 
Dying  is  but  being  Born,  247 
wViting  One's  Own  Epitaph,  323 

FliELINGHUVSEN, 

Noting  the  Bible's  Doings,  123 
Fremantle, 

The  Life  and  Light  of  Men,  187 
Portraying  Ideal  Christendom,  275 

FltOlDE, 

Opinion  of  the  Old  Version,  124 
Religion  of  Jesus  Christ,  187 


Garibaldi, 

Italy's  Greatest  Need,  124 
The  Greatest  Deliverer,  188 

Garrison,  William  Lloyd,  Sr., 
The  Bil)le  as  a  Weai)on,  124 

Gavnor  (Judge), 

A  Review  of  Christ's  Trial,  188 
Jesus  as  per  Modern  Jews,  189 


Geikie, 

The  Christology  of  Shak.spere,  189 

Georoe,  Henrv,  Sr., 

Christ's  Ali-Kmbracing  Truths,  1S9 
Our  Future  Civilization,  275 

Gibbon, 

Critique  on  Mahomet's  "  Bible,"  124 

Gibbons, 

The  Bible  Open  to  Catholics.  124 
Christ  and  the  Christians,  IDO 
The  Cessation  of  Dissension,  275 

Gilder, 

Putting  Hymn  in  Heathen's  Mouth. 
190 

Giles, 

A  Growing  Century  Plant,  275 

Gladden,  y 

Knowledge  of  Unknown  God,  15' 
Explaining  the  Unknowable,  64 
Noticing  Darwin's  Theism,  64 
Examining  a  Theological  Student, 

65 
Hebrew  Literature  Unsurpassed,  125 
Question  :  Who  is  this  Jesus  ?  190 
Good  Grounds  fur  Encouragement, 
276 

Gladstone. 

As  to  Inspired  Geology,  65 
Direct  Address  to  Ingersoll,  65 
That  Grand  Old  Book,  125 
Writing  to  an  American,  190 
Immortality  Doctrine  in  Egypt,  247 
Under-Worid  of  Old  Testament,  307 

Goethe. 

(iod  Hiding  Behind  Nature,  15 
Relating  Earlv  Experience,  126 
The  Bible  in  the  Past,  126 
The  Bible  in  the  Present,  126 
The  Bible  in  the  Future,  127 
The  Chri.st  in  the  Gospels,  191 
The  Soul's  Eternal  Identity, 247 

Goodwin,  E.  P.. 

Good  Grounds  for  Discouragement, 
276 

Gordon,  A.  J., 

Wanting  Some  Men  Cut  Up,  127 
Tea-potting  the  Promises,  128 
Some  Accidental  Miracles.  191 
Blacks  who  think  themselves  White, 

191 
Scoring  Some  Opulent  Optimists,  277 
Foreseeing  Some  Direful  Days,  277 

Gordon,  George  A., 

Giving  the  Critic  His  Due,  127 

Gore, 

Canon's  Lux  Mundi (Condensed),  191 

GoTTHEiL  (Rabbi), 

Proclaiming  New  Religious  Era,  277 

GOTTHOLD, 

Using  Paper-Mill  Illustration,  323 

Goi'fiii,  .lohn  B.. 

Commending  an  Everv-Dav  Book, 
12s 

Grant,  U  s.. 

Swearing  and  Saying  <;race,  l('i 
Bible  is  Our  Slu't't  Anchor,  12.s 

"-— ^^etting  in  Among  tiie  Prophets,  278 

Gray,  Ash, 

Durwiniana  as  per  Cook,  66 
Darwiniana  as  ]>er  Grav,  06 
It  is  Species  from  Species,  66 

GRKELfeV, 

The  Bible  is  Freedom's  Book,  128 


3/2 


INDEX. 


QREcn, 

Execrating  the  Crime  of  Crimes,  192 
Gregory,  Pope  C  tlieCircat, 

Speaking-  ex-Catliedrally,  128 
Grey,  Ladv  Jane, 

Writing  I.ettor  to  Her  Sister,  129 
Griffin, 

Earth  the  Home  of  the  Blessed,  352 

GUIZOT, 

The  Watch-Dog  of  the  Faith,  129 
Incarnation  Now  Understood,  193 
Guthrie, 

The  Parent-hood  of  God,  16 
Paying  Fare  to  Ferryman,  247 
Bow  and  Arrows  for  a  Corpse.  247 
Heaven  One  Great  Nursery,  352 


H 

Haeckel, 

Monism  Now  Unambiguous,  67 
Paleontological  Periods,  67 
The  History  of  Darwinism,  68 
Yirchow  Unposted  in  Anthropogenv, 
68 

Haldeman, 

Bible  vs.  Mahatmic  Tradition,  129 
The  Prophecy  of  Theosophy,  278 
Raising  No  Dead  Bodies,  323 

Hale.  Edward  Everett. 

Whv  Bible  Keeps  Its  Hold,  130 

Hall,  C.  C  , 

Trying  to  Paint  Divinity,  193 

Hall,  Edwin, 

Pointing  to  a  Borrowed  Purgatory, 
307 

Hall,  John, 

The  Personality  of  God,  16 
How  God  can  be  Known,  16 
Not  Using  the  Term  "Atheist,'  63 
The  Bible  Made  for  Woman,  130 
Jesus  More  than  a  Teacher,  194 
Holding  Not  a  Forlorn  Hope,  278 
What  Shall  the  End  Be  ?  278 
Stating  Protestant  Position,  308 

Hall,  Robert, 

Heaven  Gathering  the  Holy,  352 

Hallam, 

The  Bible  Made  for  Man,  130 

Hallet, 

A  Silver  Cup  Illustration,  323 

Hare, 

Calling  Atheism  a  Vacuum,  16 

Harris,  George, 

Objecting  to  an  Absentee  God,  17 
Surely  Trending  Upward,  279 

Harris,  Samuel, 

Darwin's    Anthropomorphic     Lan- 
guage, 69 
Spencer's  Theistic  Position,  69 

Harris,  W.  I., 

Spencer's  Egregious  Error,  69 

Harrison,  Benjamin, 

Satan  Still  Unchained,  279 

Hastings, 

The  Bible  No  Man's  Book,  130 
Bible  Makes  Revolver  Useless,  130 

Hegel, 

Philosopher's    Alleged    Allegation, 
194 

Heink, 

Believing  in  Boyhood's  God,  17 
Recalling  Grandmother's  Bible,  131 


The  Man  Who  Lost  His  God,  131 

Conlesiiing  Belief  as  a  Grown-Up,  194 
Henson,  p.  S., 

Unwilling  to  Argue  with  a  Fool,  17 

versus  Deification  of  Law,  7U 
Hepworth, 

A  Well- Read  Book.  131 

His  Noted  Confession,  194 

Confession  Commented  On,  195 

Christ  versus  Creed,  195 

Next  Act  in  Drama,  248 

A  Fine  Day  To-Morrow.  279 

"  Resurrected  "  Grub,  324 
Herbert,  George, 

Man's  Paradoxical  Body,  70 

A  Light  in  Darkness,  13*2 
Herder, 

The  W^orld's  Saviour.  195 
Hereford, 

Boston's  Great  Need,  132 
Herschel, 

God  and  Gravity,  17 

Discoveries  Confirm  Bible,  132 

HiCKES, 

The  Less  Perfect  State,  308 
Hill, 

Spencer's  Certainty,  70 

HiLLIS, 

Christ's  Picture  of  God,  17 
First  Brooklyn  Sermon  (Ext.),  195 
Christ  a  Literary  Artist,  196 
Christ  a  la  Dickens,  et  al.,  196 
Humanity's  Only  Hero,  197 

HiRSCH  (Rabbi), 

God  of  All  Nations,  18 
Asking  Some  Questions,  197 
Speaking  of  Christ's  Slayers,  197 

Hitchcock, 

Annihilation  of  Nothing,  280 

Hodge,  A.  A., 

Unattained  Perfection.  308 
Waiting  in  the  Vestibule,  309 
Saiuts's  Ghost-Life  in  Hades,  309 
Body  Changed,  not  Exchanged,  324 
It  will  be  a  Material  Body,  325 
No  Gross  Nutriment  Needed,  325 
On  Swedenborgianisra,  325 
"  Damned  in  the  Bodv,"  326 
Earth  Probably  Saint's  Home,  352 
Physical  Conditions  of  Heaven,  352 
The  Saints's  Bodily  Senses,  353 
^__^  Infants  Flocking  to  Heaven,  353 
"ITodge,  Charles, 

Impossibility  of  Atheism,  18 
Compliments  for  Darwin,  70 
Darwin's  System  Denounced,  71 
Christians   Borrow  Not  of  Pagans, 

248 
Some  Men  Resemble  Bats,  248 
The  Thousand  Years,  280 
No  Underground  Prison.  309 
It  is  a  Patristic  Notion,  309 
Buried  liudy  to  be  Raised,  326 
But  it  will  not  be  Fleshly,  326 
It  will  be  Ethereal,  326 
Same  Particles  Needless,  327 
To  Retain  Human  Form,  327 
Origen's  Globular  Saints,  327 
Swedenborg's  Two  Bodies,  328 
View  of  Kingdom  on  Earth,  354 
Saints's  Future  Blessedness,  354 
How  about  Our  New  Senses,  354 
The  Vast  Majority  Saved,  355 


INDEX. 


373 


Holland,  Josiah  Gilbert, 

The  Nurseries  of  Science,  71 
Infidelity  Very  Expensive,  132 
— H0L31£S.  Oliycr  Wendell, 
Glorifying  Science,  71 
The  Christian  Optimist,  281 

Homer, 

A  Part  of  Man's  Self,  248 

Horace, 

Ode  to  the  All-Supreme,  18 

Howard,  Gen.  O.  O., 

Answering  Some  Questions,  197 

Howe,  Julia  Ward, 

She  Goes  Back  to  Christ,  198 
versus  Professor  Wilkinson,  198 

Hughes,  Thomas. 

The  Sermon  on  the  Mount,  198 

Hugo, 

Book  for  Every  Cottage,  132 
Tomb  is  no  Blind  Alley,  248 

Humboldt, 

Hindu  Tradition  of  Eden,  72 
The  Universe  in  Psalm  CIV.,  133 

Hume, 

The  Author  of  Nature's  Frame,  18 

Huntington, 

A  Very  Dubious  Outlook,  281 

Hurst, 

Finding  but  Twelve  Mummies,  133 

Hutchinson, 

The  Hvpothesis's  Holiness,  72 
The  Courage  of  Calvary,  199 

Huxley, 

No  Recent  Abiogenesis,  73 
Atheism  is  too  Absurd,  73 
The  Bible  and  the  Child,  133 
Magna  Charta  of  the  Poor,  134 
Christ's  Hand  in  History,  199 

Hyde, 

Divine  Flesh  and  Blood,  200 


iLiowizi  (Rabbi), 

.Jewish  View  of  Immortality,  249 

\lNGER.SOLL. 

\       No  Atheist  (Field's  Letter),  19 

\      When  Orbsw^ere  Fashioned,  19 

V     Darwin's  Destructivcness,  73 

\    A  Tribute  to  the  Cnicified,  200 

.   Hearing  Rustle  of  Wings,  249 

■  The  World  Grows  Better,  281 

Ireland, 

Scanning  the  Centuries,  281 
Iren.eus, 

Recalling  Important  Events,  201 


Jackson,  Andrew, 

Basis  of  the  Republic,  V.Vy 
Jacobi, 

The  Motherhood  of  God,  19 

vs.  The  Mythical  Theory,  201 
Japanese  Chri.stian, 

Posting  Notice  on  i)oor,  13") 
Japp, 

Finding  Sterile  Molecules,  74 
Jefferson, Joseph, 

Actor  Speaking  Seriou.sly,  249 
^'Jefferson,  Tliuiims, 

The  Book  and  the  Pcoi)le,  3 3.^3 

The  Master  Workman,  201 


Jerome, 

The  Reading  for  a  Young  Woman, 

Johnson,  Herrick, 

The  Passing  of  Atheism,  19 
The  Creation  of  Colleges,  74 
Who  is  this  Christ  ?  202 
The  Miracle  of  the  Ages,  202 
Christ  versus  Krishnu,  202 
Natural  Belief  in  Immortality,  250 
Universal    Belief  in    Immortality, 

250 
Scriptural  Belief  in  Immortality.  250 
Righteousness  vs.  Sin  and  Bile,  281 

Johnson,  Samuel, 

The  Reading  for  a  Young  Man,  136 

Jones,  Samuel, 

Biographies  of  Christ,  203 

Jones,  Sir  William, 

One  Regular  Peruser,  136 

Joseph  us. 

Testimony  to  Jesus,  203 
per  Church  Fathers,  203 
per  Whiston  and  Others,  204 
per  Father  Lambert,  204 

Justin  Martyr, 

Christianity's  Spread,  204 


Kant, 

The  Abyss  of  Nothing,  19 

Seriously  Struck  by  Two  Things,  20 

World-making  and  Worm-making, 
74 

Emmanuel  is  Kant's  Name,  205 
Kellogg, 

Christ  not  an  Evolution,  205 
Kelvin, 

Many  Millions  of  Years,  74 

The  Creation  of  Creatures,  75 
Kempis, 

How  to  Read  your  Bible,  136 
Kent, 

Telling  about  the  Laws,  20 

Authority  of  the  Bible.  136 
Keshub  Chunder  Sen, 

Talking  about  the  Leaven,  205 
Kingsley, 

Noting  God's  Orthodoxy,  20 

Evolution's  Evolver,  75 
Kipling, 

Extract  from  Recessional,  20 

KiTTO, 

Tlie  Book's  Remarkablencss,  136 
Knox, 

Scottish  Confession  on  Rising,  328 

Paul's  Resurrection  of  Flesh,  328 
KoHLER  (Rabbi), 

To  Philadelphia  "  Jewesses,"  205 

Jesus  and  Judaism,  2(W 

The  "  Goo<l  Spell  "  of  Jesus.  206 
Kruger. 

Some  Sunday  Bible  Readings,  137 


Ladd, 

The  Book  of  Our  Fathers.  137 
The  Book  of  Ourselves,  137 
The  Hook  of  Our  Children,  137 

Lamennais, 

A  Superhuman  Personage.  2<i7 


374 


INDEX. 


Lampe, 

An  Advance  Toward  Fulness,  310 

Landor, 

Bible's  Literary  Qualities,  137 

Lange, 

Bible  is  the  Book  of  Life,  138 
Materials  for  New  Body,  329 
Central  Throne  of  Universe,  355 

Lanier, 

Gethsemane  and  Calvary,  207 

Lecky, 

C—  Mankind's  Regenerator,  207 
Leconte, 
Axiomatic  Evolution,  7o 
Evolution  of  the  Hand,  75 
-Lee,  Gen.  Robert  E., 

Bible  Takes  Highest  Rank,  138 
Lessinq, 

The  Bible  an  Enlightener,  138 
Christ  and  Immortality,  208 
Immortality  and  Christ,  251 
Lew, 

The  Bible  an  Inspirer,  138 

LiDDON, 

The  Book  for  Everybody,  138 
Li  Hung  Chang, 

Reading  Bible  in  Pekin,  139 
Lincoln, 

Anxious  to  be  on  God's  Side,  20 
Address  to  Colored  Men,  139 
Livingstone, 

Discovering  God  in  Africa,  21 
i     Lo, 
.     /,-'  .       Indian  Idea  of  Immortality,  251 
^^(     Locke, 

System  of  Mathematical  Morals,  21 
/^   A  Concise  Definition,  etc.,  139 
Xongfellow, 
\  Death  is  but  Transition,  251 

\  The  Poet's  Covered  Bridge,  251 

^"^       All  Hail  to  the  Dawn,  282 

LORIMER, 

The  Face  in  the  Water,  21 
Soul's  Original  Furniture,  21 
Gods  of  Mud  and  of  Molecules,  76 
The  Unknowable  Unknown,  76 
The  Treatment  of  Virchow,  76 
Comparative  Inspiration,  139 

Lowell, 

God's  Unlikeness  to  a  Candle,  21 
To  the  God  of  Our  Fathers,  22 
The  Birth  of  a  New  Era,  282 

Lucian, 

Speaking  A.D.  165  or  thereabout,  208 

Luther, 

His  Early  Knowledge  of  Bible,  139 
His  Late  Knowledge  of  Bible,  140 
Making  Prophets  Speak  German,  140 
Holv  Ghost  a  Simple  Writer,  140 
Looking  for  the  World's  End,  282 

Not  Heaven  Itself,  but 310 

Christ's  Resurrection  Writ  I/arge,329 
The  Small  Boy's  Heaven,  355 

Luthardt, 

God's   Acquaintances  ICvery where, 

22 
Christ's  Head  and  Heart,  208 
The  Passing  of  Strauss  and  Renan, 
208 

M 

Macaulay, 

Pure  English  in  Old  Version,  110 


^i 


Writing  about  Plato  and  Franklin, 
251 

Macdonald, 

A  Part  of  God's  Allness,  22 
The  Core  of  Christianity,  208 
No  Middle  Gap  Wanted,  310 
A  Butterfly  Illustration,  329 
God's  Headquarters,  356 
Interstellar  Spaces,  356 
Other  Senses  to  be  Had,  356 

Macduff, 

Abel  Once  Alone  in  Heaven,  356 
Earth  as  a  Future  Heaven,  357 
As  to  the  Central  Sun.  357 

Macloskie, 

Evolutionism  and  Orthodoxy,  77 
Expressing  an  Opinion,  77 

Mahomet, 

The  Gods  that  Set,  22 
Synopsis  of  the  Koran,  140 

Mangasarian, 

Those  Deathless  Pages,  141 
vs.  Being  Wiped  Out,  252 
Heaven  no  Singing  School,  357 

Markham, 

Christ  as  a  Father,  209 
The  Desire  of  Nations,  282 

Marsh, 

Theory  becomes  a  Theorem,  77 

Martineau, 

Making  Tyndall  Retreat,  77 
The  Revealer  of  God,  209 

Martyn, 

To     Meet    Brainerd    in    Heaven, 
358 

Masillon, 

Tomb  no  Terminal  Station,  252 

Maundeville, 

Found  the  Fount  of  Life,  77 

Maury, 

Found  a  Firm  Platform,  141 

M'Cleskey, 

City  with  Alabaster  Houses,  358 

M'CooK, 

Making  Post-Mortem  Progress,  310 

m'CosH, 

Darwin's  Frank  Admissions,  78 
A  Self- Acknowledgment,  78 
Critical  Review  of  Hegel,  78 
Critical  Review  of  Tyndall,  79 
vs.  Spencer's  Unknowable,  79 
Remarks  on  Development,  80 
Last  of  Legendary  Theory,  209 
Perfecting  the  World,  283 
Individuality  in  Heaven,  358 

M'CULLOCH, 

A  Half-way  Sanatorium,  310 

M'GlFFERT, 

The  Bible  as  a  Creed,  141 

M'KlNLEY, 

A  Creed  in  a  Nut-shell,  210 
TM'Lane, 

The  Light  of  the  Cross,  210 
Lo!  the  Day  Dawneth,  283 

M'Neill, 

Christ's  Complimenters,  210 

Melancthon, 

No  Millennium  Known,  283 

Meyer, 

God-love  and  Mother-love,  23 
Colliding  with  the  Father,  23 
The  Clay  Image  of  God,  80  ,. 
Hurvival  of  the  Uufittcst,  80  >' 


INDEX. 


375 


The  Bible  and  the  Bath-tub,  142  1 

Telegraphing  to  Heaven,  359 
Mill, 

The  Expression  :  Law  of  Nature,  lo 
Real  Ruler  of  the  Universe,  23 
Denouncement  of  Agnosticism,  24 
Creation  bv  Intellitrence,  80 
The  Divine  Standard,  210 
Humanity's  Representative,  211 
Miller,  Hugh. 

Man  far  above  the  Dog,  81 
Serpent  a  Degraded  Animal,  81 
Adam  a  Noble  Caucasian,  82 
The  Geologic  Prophecies,  U2 
Christ  a  Caucasian ,  211 
Materialists  and  Maggots,  252 
Man  not  to  be  Befooled,  252 
Future  Dvnastv  Depicted,  284 
Mills,  B.  Fav. 

Man's  Forward  March,  284 
MILMAN,  ,      _^ 

Stirring  the  Charnels,  330 
Milton,  ^  ,    .      ,    ^^ 

Fiatic  Creation  of  Animals,  82 
The  Songs  of  Zion,  etc.,  142 
The  Father's  Likeness,  211 
Heaven  mav  be  like  Earth,  359 
Attending  Heaven's  Jubilee,  359 
Mitchell,  D.  G.  (Ik  Marvel), 

Remarking  by  the  Way,  142 
Mitchell.  Gen.  O.  M., 

God's  Own  Astronomy,  143 
MlVART,  .    ^    ^_, 

Merely  Changes  His  Mmd,  8b 
Claims  that  Darwin  Recanted,  83 
Mohammed,  see  Mahomet,  143 
Montgomery, 

Keep  Silence  Before  Him,  212 
Discovering  a  Divine  Image,  253 
Moody. 

Bible  not  a  Back  Number,  14o 
The  World  Waxes  Worse,  284 
Looking  for  the  Second  Coming,  284 
Dragonflv  Illustration,  330 
The  Glorious  Body,  etc.,  331 
Moon, 

Cathedral  Organ  Music,  143 
Moore, 

The  Persians's  Heaven,  3o9 
More,  Hannah, 

Defining  the  Soul,  253 
Mormon, 

Prefaces  of  Book  of,  143 

Selections  from  Book  of.  144 

Origin  of  Book  of,  141 

Status  of  Book  of,  145 

This  Book  Resurrects  Hair,  etc.,  331 

Morris,  .,  .    ,  »  o.i 

Incompleteness  until  .ludgment,  311 
The  Star-like  Host,  :VJ9 
Morse, 

Neglected  not  his  Bible,  14.J 
Mozoomdar,  '   ^  _    ,  ^^ 

Pagan's  Picture  of  God,  24 
The  Oriental  Christ,  212 
Mi'ller,  Max 

The  Heaven-Father.  2 1 
From  no  Mute  Brute,  83 
Personal  Immortality,  25:5 

Mi'l.LKR,  ,      ^ 

A  1782  Letter  on  the  N.  I .,  1 1> 
Muller.  George, 

Through  the  Bible  100  1  inies,  1 1^ 


V 


25  -Y 


MUNOER, 

Waving  a  Danger  Signal,  83 
Unprejudiced  History.  1 16 
Goa  is  not  a  Mocker,  253 
No  Ghostlv  Realm  Wanted,  311 
Patristi(;  Absurdities,  331 
Partial  Resurrection,  :i32 
MI'TCHMORE, 

Presbyterian  Premillenarians,  285 

Napoleon. 

Who  Made  All  That  ?  24 

Among  the  Bible  Students,  146 

In  Exile  Testifying  of  Christ,  212 

The  Immortal  Picture,  253 
Neander, 

Note  on  Christ's  Life.  213 
Neely, 

His  Millerite  Un-Millerized,  285 
Nevin, 

Interimistic  Incompletion,  311 
Newman  (Bishop), 

Christianizing  the  World,  286 
Newman  (Cardinal), 

Meditating  on  Great  Book,  147 

Giving  Way  to  Despair,  286 
Newton,  Heber, 

The  New  Earth  Depends,  236 
Newton,  Sir  Isaac, 

A  Little  Scholium  Stated. ; 

The  Sublimest  Philosophy, 
Nicholson  (Bishop), 

Pantheism  Verv  Prevalent,  2o 
Second  Advent  at  Hand,  286 

NiEBUHR. 

The  Holiest  of  Men,  213 

NOTOVICH, 

Unknown  Life  of  Christ,  214 


Oberlin, 

The  Bible  as  Bread,  147 
Oliphant, 

Bible  Stories  the  Best,  14/ 

One  Wonderful  Life,  214 
Olshausen. 

Considering  Mode  of  Resurrection, 
332 
Origen,  

The  Spread  of  Christianity,  214 

Opposed  to  Flesh  Resurrection,  332 

Surely  Nothing  Made  Itself,  25         \ 
God  the  Mighty  Maker.  26 
Responsibility  tolfod,  2t> 
God  the  Truest  Srientist,  si 
Respect  for  Christ's  Teaciun^ 
One  Positive  Conviction.  2.>l 
niustrating  with  a  Worm.  ;".;'.:', ^ 

We'll  Known  Watch  Argunuiit,  27 

'^  The  Father  of  All  Spirits.  2S 

Eternal  (ieneration,  2b) 
Parker.  Joseph. 

How  to  Test  the  Bible.  1  L 

Contrasting  Clirisl  with  Others,  21. 
Parker.  Theo<lore. 

He  puts  ui»  this  Prayer,  28 


.'1\ 


^ 


3/6 


INDEX. 


Eloquent  for  the  Bible,  148 
Jesus  no  Fabrication,  215 
Jesus  us  a  Pattern,  216 
The  Divine  Jesus,  21G 
(Coffin  Simply  a  (Cradle,  254 
No  liisen  Dust  Wanted,  3o3 
Entering  Heaven  as  Babes,  359 

Pakkhukst, 

Dislikes  Pictures  of  Christ,  217 
Perseverance  of  the  Sinners,  287 

Pascal, 

Mahomet  not  like  Christ,  217 

Patterson,  K.  M., 

Harbingers  Precede  Day,  254 
Incompleted  Perfection,  311 
Heaven  TransferredtoJ^arth,  360 

Pattox, 

Doctrine  of  Development,  84    -, 

More  than  the  Binding  Wanted,  148 

'The  Gospel  Elevated  R.  R.,  148 

Christ's  Works  and  Words,  217 

An  Encouraging  Outlook,  287 

Payson, 

A  Bible-less  World,  149 

Pedro,  Dom, 

A  Lover  of  the  Bible,  149 

Old  Book  for  New  Lands,  149 

Penn, 

Speaking  for  the  "Quakers,"  150 

Pennsylvania, 

Law  on  Blasphemy,  28 

Peters,  G.  N.  H., 

Followers  who  don't  Follow,  85 
Pointing  to  Fearful  Sacrifice,  85 
What  the  Scripture  Overleaps,  312 
All  but  a  Fraction  Saved,  360 

Peters,  Madison, 

How  about  the  Cruciflers?  218 

Phelfs,  Mrs.  E.  S.  P.  W., 

The  Story  of  the  Theory,  85 
vs.  Apostates's  Creed,  86 
Speaking  for  Everybody,  150 
Christ  a  Protestant,  218 
The  Story  of  Jesus  Christ,  218 
/        Christ's  Temptation,  219  . 
/Phillips,  Wendell,  " '. 

I  Speaking  for  Protestants,  150 

L The  Spirit's  Medium,  219 

PlERSON,  Arthur  T., 

God's  Out-door  Church,  28 
God's  Locomotive,  29 
Bible  as  Tool-Chest,  150 
Christendom's  Shame,  287 

Pilate, 

Letter  to  Claudius  (Tiberius),  219 
Newly  Found  Portrait  of  Jesus  (?), 
220 

Pindar, 

His  Hyperborean  Field,  360 
His  Heaven  Out  West,  361 

Plato, 

Atheism  as  a  Disease,  29 
Reversal  of  Mind  and  Matter,  86 
One  Firmly  Fixed  Faith,  254 
Predicting  a  Visit  from  God,  288 
Pure  Abode  above  Earth,  361 

Platt,  Thomas, 

Private  View  made  Public,  221 

Plutarch, 

No  Temple,  no  Town,  29 

POLLOK, 

Discovery  of  God's  Candle,  150 


Detection  of  God's  Signature,  150 
Picture  of  a  Happy  Family,  288 
Raising  Every  Single  Atom,  333 

Pope, 

Elxtract  from  Universal  Prayer,  29 
Atheists  and  Hypocrites,  30 
Wondrous  Chain  of  Being,  86 
Anent  Scriptural  Style,  151 
Sweet  Peace  to  Brutes,  288 

Porter,  Noah, 

Book  for  the  Centuries,  151 
Soul  as  a  Body-Builder,  334 

Potter  (Bishop), 

Impossible  Pictures  of  Christ,  221 

Pressel, 
I  Great  Work  on  Grain  of  Sand,  288 

PRESSENSfi, 

Picturing  a  Hell  Here,  30 
Drafting  a  Pale  Outline,  221 

PUBLIUS  LENTULUS, 

Painting  a  Pen  Picture,  221 
Punshon, 

Interviewing  the  Watchman,  289 

PURVES, 

Christ  Eternally  Human,  222 


R 

Raleigh, 

One  Monstrous  Impiety,  87 
Raphael, 

Christ  Bearing  the  Cross,  222 
Reade, 

Brief  Address  to  Posterity,  289 
Reed,  Thomas, 

This  World  not  Backsliding,  289 
Renan, 

The  Land  and  the  Book,  151 

Eulogizing  the  Perfect  Model,  223 

Addressing  the  Noble  Founder,  223 
Richter, 

Awe-inspiring  Apolog,  30 

The  Holiest  and  Mightiest,  224 
Rives, 

Information     Wanted     Concerning 
Hades,  312 
Robertson,  F.  W., 

Retrospecting  some  Biblical  Facts, 
151 

Type  of  Perfect  Humanity,  224 

Our  Constant  Longing,  255 

Our  Common  Belief,  255 

That  Blessed  Hope,  290 

Earth  as  Saints's  Rest,  361 
Rochester, 

The  Bible's  Defamers,  151 
Rogers, 

What  the  Bible  is  Not,  152 
Rollins, 

New  Hampshire  is  Worse,  290 
Rossetti,  Miss 

Finding  an  Edenic  Beast,  87 

ROTHE,  • 

f    ^tV*i  Experience  with  the  Bible,  152 

(Rousseau, 

i|         Struck  by  Bible's  Majesty,  152 

\        Socrates  a  Sage,  Jesus  a  God,  224 

\       Sfime  Additional  Testimony,  225 

The  Child's  View  of  God,  30 
Glimpse  of  (iod's  Gems,  31 
Influence  of  Mother's  Bible,  152 
To  the  Pall  Mall  Gazette,  152 


IXDEX. 


377 


r 


L_ 


^\ 


Russell,  Charles  P., 

Survival  of  the  Bible,  V)Z 
The  Seventh  Milleniiiinn,  '200 
C:oming  of  the  Kiii,<,Mloiii,  j'.ii) 
Seeing  Parudi>e  Hegiiiaed,  'JiH 
After  the  Symbolic  Fire,  'SGI 

RVAN  (Archbishop), 

At  Reli^'ious  Parliament,  31 
Darwinism  Unsnstained,  87 
University  Founders,  87 
Longing  for  Millennium,  291 

Ryder, 

Grandeur'of  Old  Testament,  153 


Salter, 

Some  Summitless  Summits,  291 
Savage, 

Farrar's  Dodo  Atheists,  31 

Interviewing  Spencer  on  God,  88 

vs.  A  Materialistic  Future,  362 
Savonarola, 

To  the  Hidden  God,  32 

World  Out  of  Joint,  292 
Sawyer, 

Some  Dodo  Deists  also,  32 
Sayce, 
,-    The  World's  Sacred  Books,  153 

SCHAFF, 

A  Book  with  no  Rival,  153 
On  Rousseau's  Testimony,  225   1 
Behold  the  God-Child,  225 
Behold  the  God-Man,  226 
The  Mysterious  Period,  312 

Schleiermachek, 

Christ  and  the  Cross,  226 

Schmidt,  Rudolf, 

Classification  of  Darwin^  88 
Championship  of  Spencer,  88 

SCHOEBERLEIN, 

The  Soul's  Corporeity,  334 
The  Transfigured  World,  362 
The  Artistic  Future,  362 

SCHOPENHAtER, 

Objecting  to  Pantheism,  32 
Optimism  of  Theism,  292.^ 

SCHURMAN,  \ 

Finding  Room  for  Deity,  88    - 
Darwin  and  Lincoln,  88 
Biography  of  Huxley,  88       ^ 

SClPTrr; 

Divine  Assembly  of  Souls,  255 

Scott,  Walter, 

Hideous  Creed  Goes  Begging.  33 
The  Ignorant  Student,  154 
Poetry  of  the  Bible.  154 
Last  Words  (to  Lockhart),  154 
Last  Words  (in  Dialect),  l.')4 

Seeboiim, 

Oldology  and  Newology,  292 

Seiss, 

No  Use  for  Advanced  Animals,  80 
It  is  Hell  for  the  Fooblest,  80 
The  Oldest  Book  of  All,  I'o 
No  Final  Farewells  Wanted,  255 
Earth  Mans  Lasting  Home,  363 

Sergeant  (Judge). 

Some  Competent  Witnesses,  .33 

Seward,  William  H., 

Humanity  has  a  Hope,  155 

Shaftesbury, 


Testing  the  Scriptures,  155 


Seventh  Earl  on  EfTeteness,  155 
Gospelizing  the  Gkibei^J2 

SHAKSI'ERE,  ■" " 

Many  Quotations  from  Bible,  i: 
About  Christmas  Season,  226 
The  Savior's  Merits,  227 
The  Choir  Inaudible,  255 

Sharswood  (Judge), 

Recognizing  First  Truths,  33 

Shaw  ("Josh  Billings"),  -^-.,^ 

A  Statement  of  Faith,  156 


Non-Inspiration  of  Anon.,  156 

Shelley, 

Jesus  and  His  Doctrines,  227 

SiLLiMAN,  Benjamin, 

Bible  a  Magna  Charta,  156 

Simpson  (Bishop), 

What  the  Bible  is  not,  156 

Smith,  Goldwin, 

Handiwork  of  Intelligence,  33 
Evolution  not  Automatic,  00 
Account  not  Closed  at  Death,  256 
Christianity's  Universalitv,  202 
A  Terrestrial  Paradise,  203 

Smith,  John  Cotton, 

"The  Davs  of  Seventy-Six,"  156 

Smith,  Sidnc'v, 

Belief  of  all  Mankind,  256 
An  Easter  Sermonette,  334 

Smith,  W.  Robertson, 

God's  Own  Utterances,  157 

Smyth,  Newman, 

The  Work  of  the  Eternal,  157 
Japanese  Boy  with  Leaflet,  157 
Picturing  the  Real  Jesus,  227 
Discipline  after  Death,  312 
Descartes's  Soul  Atom,  335 
Death  Drawing  off  Dross.  33.5 
View  not  Swedenborgian,  3a5 
"  Scriptural  and  Scientific,"  336 

S0CRATB8,  .,  ..       - 

Holding  that  Blessed  Hope,  256 

Speer,  Robert, 

Pronunciamento     and     Prophecy 
293 

Spencer, 

As  to  the  Omnipresent,  00 
A  Most  Certain  Truth,  00 
Definition  of  Evolution,  01 

Spenser, 

God's  Bcautie  and  Goodnes.se,  33 

Spinoza, 

Ideal  Christ  Endorsed,  227 

Spi'rgeon. 

Would  Read  God's  Thoughts,  3i 
A  Library  in  Itself.  1.57 
The  Man  of  One  Book.  158 
A  Book  of  Realities.  1.58 
Risen  Seed  is  a  Flower,  3:^7 

Stanley  (Dean'), 

Westminster  Definition,  34 
As  to  the  Dust-Man,  01 
The  Book's  Ltuslingness,  1.58 
Flesh  in  Apostles's  Creed,  3:i7 

Stephen.  Leslie. 

Freethinking  Pessimistically,  2<.i3 

Stewart  and  Tait. 

Christ  is  ni>  men*  Man,  2'J"< 
Shoddv  Resurrection  Robes.  'XM 
Their  i'nearthly  Organ,  3;w 

Stier, 

Fimling  a  Dying  Pillow,  1.58 


378 


INDEX. 


Stock  PALE, 

Declaring  that  God  Suffers,  35 

Storks. 

At  Bible  Society  Jubilee,  158 

Truth  of  Gospel  Story,  159 

Basis  of  Church  and  Civilization, 

159 
Woman  as  a  Barometer,  294 

Story  (Chief  Justice), 

('harge  to  Boston  Jury,  35 
The  Bible  as  an  Umpire,  160 

Stowe, 

Likening  Critics  to  Swine,  160 

Strabo, 

The  Eternal  Existence,  256 

Strauss, 

The  Unmythical  Christ,  228 

Strong,  Josiah, 

Science  vs.  Superstition,  92 
Strauss's  Mythical  Christ,  228 
The  Authoritative  Teacher,  228 
The  New  Era  (Selected),  29-1 
God  is  in  a  Hurry,  295 
Destiny  of  the  Eace,  295 

Strong  (Pres.  Roch.  Univ.), 
Ex  Nihilo  Nihil  Fit,  91 
Going  Back  to  Christ.  229 

Stryker,  M.  W., 

Commending  the  Christ  Cure,  229 

Stuart,  Moses, 

Creation's  24-hour  Days,  92 

Sunday-School  Journal, 

Reflection  in  God's  Mirror,  230 

Swift, 

Good  Judge  of  Good  English,  161 

Swing, 

Atheism  is  Soul  Paralysis,  35 
Arguing  against  Evolution,  92 
Finding  no  Ape  Schools,  92 
Appreciation  of  Matt.  V.,  161 
View  of  Christ's  Divinity,  230 
No  Father  of  Nothingness,  256 
Empire  of  the  Future,  295 

SWEDENBORG, 

Rejecting  the  External,  338 
House  in  the  Heavens,  338 


Tactitus, 

Spread  of  Christianity,  230 
f  TaLmage, 
'  The  Damnable  Doctrine,  93 

Menders  of  the  Bible,  161 
J  Staggered  by  Nothing,  161 

J  Somewhat  Adventistic,  296 

Likewise  Optimistic,  296 
Through  Adventist's  Glasses,  296 
Where  our  Dead  are,  312 
Sky  Black  with  Limbs,  339 
To  Revisit  the  Earth,  363 
In  Parlor  of  Universe,  363 
New  Physical  Machinery,  364 
1000  Senses  by  and  by,  364 
No  Mathematics  There,  364 

Talleyrand, 

To  Theophilanthropists,  231 

Taylor,  Bayard, 

Luther's  Version  of  Bible,  162 

Taylor  (Bishop), 

Saints  in  Receptacles,  313 

Taylor,  Jeremy, 

Creation  of  an  Ovster,  36 


As  to  Bible  Reading,  162 

Tasting     Reward     in     Repositorjs 

Taylor,  W.  M., 

The  One-Book  Man,  162 
Taylor,  W,  R., 

Discording  with  Deity,  36 
Taylor,  Zacharv, 

Telling  Ladies  about  Bible,  162 
Tefft, 

Disbelief  in  Darwin's  God,  93 

The  Spencer  Dinner,  93 
Tennyson, 

Admiring  God's  Wall  Flower,  36 

Man's  Soul  in  Brute's  House,  94 

Daily  Use  of  Holy  Writ,  162 

Crossing  the  Bar  (Extract),  257 

On  the  World's  Future,  297 
Tertullian, 

A  Partitioned  Hades,  313 

A  Fleshly  Resurrection,  339 
Thiers, 

Materialism  to  be  Confounded,  94 
Thojfas, 

This  Youthful  Universe,  297 
Thomassen, 

The  Latest  Development,  94 
Thompson,  J.  P., 

Darwin's  Profession,  94 
Thompson,  R.  E., 

Darwinian  Socialism,  95 

Christ  and  the  Child,  2:51 

The  Church's  Future,  297 
Thompson,  Samuel, 

The  Universal  Soul,  36 
Tillman  (Senator), 

Christ  and  the  Fool,  232 
Tocqueville, 

Bible  Christianity,  163 
Tolstoi, 

From  Nihilism  to  Christism,  232 

Seeing  the  Kingdom  Come,  298 

TOWNSEND,  L.  T., 

God's  Indelible  Signature,  36 

God's  Stereotype,  163 

Behold  the  God-Man,  232 

Both  Doubt  and  Belief,  257 

Rejecting  Old  Particles,  339 

Fount  of  Perpetual  Youth,  364 
Traditionalist, 

A  Resurrection  Hymn,  339 
Translators, 

Quite  a  Quaint  Preface,  163 
Trench, 

God's  Hieroglyphics,  37 

Oneness  of  the  Bible,  163 

The  Title,  "  Son  of  Man,"  232 
Trumbull, 

Not  Proving  God's  Existence,  37 

The  Polychrome  Bible,  163 

Talking  Trichotomically,  257 
Tucker, 

The  Church's  Century  Run,  298 
Tupper,  K.  B., 

Eight  Wonders  of  the  Bible,  104 
Tupper,  Martin, 

Sky  Black  with  Bodies,  340 
Tyndale, 

Those  Twenty  Doctors,  164 

That  Plow-boy  Preacher,  164 
Tyndall, 

Repudiation  of  Atheism,  95 

Repudiation  of  Evolutionism,  95 


IXDEX. 


379 


u 

Preferring  Embodiment,  340 
^  "^That  >-ou-Atomic  Ether,  340 


V 

^^^DoiSI  Without  original  MSS.,lGi 

Finding  a  Solid  Rock,  2o3 

Pointing  to  Sinking  Sand,  23.. 
Van  Oosterzep:, 

Perilous  Times  Coming,  298 

A  Refreshing  Rest,  oi3 

^^"n"?  Life  in  an  Old  Dress,  258 
^"^""coming  Child  worshippers,  298 

^''"^  VaTuation  of  the  Bible,  165 

^'^ThSse' Bubble  companies,  9G 
Carbon  and  Company,  9b 
Horrors  of  Evolution  % 
Verdict ;  Life  from  Life,  9/ 

^'"""unearthing  Primitive  Giants,  97 

^'"""^New  Find  in  Old  Ruins,  258 

F^eiSe  of  Atheists.  37 
V\       Deathbed  Prayer  f"^  Epitaph  g 
^\      christlikeness  of  "  Quakers,    2oo 

^V 

^^'"^Hif  Favorite  Quotation,  38 

Natural  Selection.  9/ 
\V\T  WORTH  (Chancellor), 

Diffusion  of  the  Bible,  160 

'^'^^tritfs'Four  Trials.  2-31 
W\RD,  Mrs.  Humphry,  „ 

Jesus  in"  Robert  Llsmere,    2oi 
Warner,  Charles  Dudley. 

The  Bible  as  Literature,  16d 

'^;n-;iUcfipe'Mole-hill,165 

^^'^  PrefeVring  Paul  to  Homer,  3U 
Mr.  Bostons  Perspiration.  3-10 
The  Rabbins-s  Little  Bone  311 
No  World's  End  Known,  3bo 

ASavageinCienesis  J^ 
Polar  Paradise  Located,  36o 
Washburn  (Lx-Gov.). 

The  Peace  Preserver,  16o 

jT^liS'o  an  Almighty  President 

1 Mf'ahcr  as  Bible  Teacher,  166 

Watson  ("MacLaren'  ). 

Ipse  Dixit  about  the  Bible,  IbO 


259 


The  Mind  of  the  Master,  23o 
The  Person  of  Jesus,  236 
Homily  on  Ageless  Life,  2o8 
Verilv  Optimistic,  299 
Everlasting  Tents,  366 
Watts 

Cannot  Better  the  Psalms,  166 
Lecturing  in  Heaven,  366 

^^  *^  What^the  Bible  Does,  166 
Webster,  ,      „.,.     ,,._ 

Brought  up  on  the  Bible,  lb/ 
A  Superhuman  Savior.  2ob 
Confessing  Faith  in  Christ._2bb 
Dictating  Own  Epitaph, -o/ 
We  Enter  Heaven  Kneeling,  o6b 

Weed  Thurlow,  ,  . 

Our  Forth-Coming  Supplement, 

Wesi.ev,  John,  _ 

Would  be  a  One-Book  Man,  16/ 
Ripening  in  Paradise,  ol4 

Westminster  Divines, 

No  Middle  Place  Known,  oil 

^^'"ou'r''Newly  Particled  Body,  341 

Whittif  r 

\        Interviewing  Star  Gazers,  39 
\       Our  Mother's  Old  Bible,  16/ 

\       World  not  Whollv  Lost,  299 
-^-Eicturiug  the  Golden  Age,  29J 

^^'^^HirBible    Viewed  by   Bostonian, 

168 

WILBERFORCE, 

Here  are  his  Last  ^^  ords,  168 
f\  Wilcox,  Ella  Wheeler. 
" .       Christ's  Native  .1  ongue,  237 
"      Writing  Excelsior  ^  erse,  oOO 
WiLLAKD,  Frances, 

A  Golden  Inscription,  oOO 

Giving  Some  Good  Advice,  16» 

^^'''^Refcrri'ng  to  God's  Funeral,  99 
Looking  and  seeing  Nothing.  99 
Modernness  of  Moses,  99   — ^ 

WINTHROP  (Ex-Gov  ).  \  t^ 

The  Bible's  Good  \\orks,  lb9J 

Wise  (Rabbi),  ^  ,,  „„ 

The  God  of  Moses,  39 

Wordsworth,  . 

His  Noted  Excursion,  2o9 


''''''The  Task  of  the  Future.  99^ 

^'"""^TwoT^ittle  Night  Thoughts.  30 

\<lviee  as  to  Reading.  Ib9 
Noting  a  Miracle  or  Two.  2^ 
The  Soul's  Solo  Comfort,  2o9 
Man  versus  Cjrain.  341 
Sky  Black  with  Limbs,. Ul 


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